Battle of Ram Hormuz and Tustar

Then there was the Battle of Ram Hormuz and Tustar. After the battle of Jalula, the Persian king Yazdegerd, moved from Rayy to Istakhr, a name of a place. He had not yet accepted defeat and began inciting people against the Muslims. He tried his utmost to send military reinforcements to fight against the Muslims in Khuzestan – the area where the conquests being mentioned were taking place.

Another reason why he was fuelling the fire of war in this area was due to the campaigns against the Muslims by the chief of the area Hormuzan. Hormuzan had taken part in the Battle of Qadisiyyah and after defeat, he retreated to his hometown. He would carry out constant raids against the Muslims.

(Maqalah ‘Tarikh Islam bi ahd Hazrat Umar (ra), Syed Mir Mahmood Ahmad Nasir Sahib, pp. 127-128) (Muhammad Ibn Jarir al-Tabari, Tarikh al-Tabari, Vol. 2 [Beirut, Lebanon: Dar al-Kutub al-‘Ilmiyyah, 2012], p. 473, 494)

After the Muslims captured Jalula, the Persians gathered in Ram Hormuz under the command of Hormuzan. Ram Hormuz was a famous city on the outskirts of Khuzestan.

On the instructions of Hazrat Umar (ra), Hazrat Saad (ra) bin Abi Waqas appointed Nu‘man bin Muqarrin as the commander of the army and sent him from Kufa and also sent Hazrat Abu Musa (ra) from Basrah. He stated that when the two armies meet, the commander will be Abu Sabrah bin Ruham. When Hormuzan learnt of the army of Nu‘man bin Muqarrin, he set out to confront him and a fierce battle ensued. Hormuzan suffered defeat as a result of which he fled to Tustar. Tustar was a large city at a distance of one day’s travel from Khuzestan. Upon arriving here, Hormuzan took refuge in the city. Under the command of Hazrat Abu Sabrah, the Muslim army lay siege of Tustar, which lasted for several months. The Persian forces would repeatedly come out of the fort and launch attacks, but would then retreat back and seal the doors. There were 80 skirmishes during this battle. In the final battle, the Muslims launched a fierce attack. When the Muslims put pressure on the siege, two Persians told the Muslims about the route from where water entered the city and from where they could enter and conquer the city also. Thus, the Muslims managed to enter the city.

In relation to this, Abu Hanifa Dinawari, the author of Akhbar Al-Tiwal has written that the siege laid by the Muslims became prolonged. One night, an honourable man belonging to the city approached Hazrat Abu Musa Ash‘ari and offered to help them take over the city in exchange for the protection of his family and wealth. And so, Hazrat Abu Musa Ash‘ari granted him protection.

It is written in Futuh Al-Buldan that this particular individual also accepted Islam. He then asked Hazrat Abu Musa Ash‘ari to send someone with him, so he could inform him as to how the Muslims could enter the fort. Hazrat Abu Musa Ash‘ari sent Ashras bin Auf, who was a member of the Banu Shaiban tribe with him. They both passed along a small stream and entered the city. This individual then placed a cloak over Ashras bin Auf and told him to walk behind him as if he was his assistant. He led him all around the city and then took him towards the gate of the city where the guards were stood and then led him towards Hormuzan, who was holding a gathering near the entrance of the palace doors. After showing him all of this, he then led him back down the same path they had entered from.

Upon returning, Ashras bin Auf related everything to Hazrat Abu Musa Ashari. Ashras bin Auf requested Hazrat Abu Musa Ashari to send 200 strong soldiers with him and he would kill all the guards and would then open the gates of the city for them, through which they could enter the city and join. Hence, Ashras bin Auf, along with his companions, went along the discreet path and entered the city. They killed the gatekeepers and opened the gates of the fort. Upon hearing the slogans of “Allah is the Greatest”, Hormuzan ran towards his citadel which was inside the city. The Muslims surrounded the citadel.

Hormuzan peered from the top and stated, “I have 100 arrows in my quiver. As long as even a single arrow remains, no one will be able to lay their hand on me. If I am taken captive after this, then indeed this would be an incredible feat.”

“What do you want then?” asked the Muslims in response. Hormuzan stated, “I will lay down my arms on the condition that the decision regarding me shall be made by Hazrat Umar (ra).”

Following this, Hormuzan laid down his weapons and surrendered. Hazrat Abu Musa Ash‘ari sent Hormuzan to Hazrat Umar (ra) in Medina under the watch of Hazrat Anas bin Malik and Ahnaf bin Qais. As they entered the city of Medina, they put Hormuzan’s silk robe on him which had been embroidered in gold. Despite being a captive, they dressed him in elegant clothing and placed a crown made of jewels upon his head. This was so that Hazrat Umar (ra) and the rest of the Muslims would be able to see him in his true image and also to show that they had captured such a prominent leader. They enquired from the people where Hazrat Umar (ra) was, and were told that he was in the mosque. When they arrived at the mosque, Hazrat Umar (ra) had placed the cloth of his turban under his head and was sleeping. Hormuzan asked where Hazrat Umar (ra) was and they told him that he was sleeping. At the time, there was no one else apart from Hazrat Umar (ra) in the mosque. Hormuzan asked where Hazrat Umar’s (ra) guards and courtiers were; to which they told him that he did not require any guards nor any courtiers or aides. Upon this, Hormuzan instinctively stated that most certainly this individual seems to be a prophet. The people replied that though he was not a prophet, he followed the way of the prophets.

Owing to this conversation, Hazrat Umar (ra) woke up and then enquired whether he was Hormuzan, and was informed that it was him. Hazrat Umar (ra) carefully observed his attire and then stated, “I seek refuge with Allah from the fire and implore for His help.” The people stated that this was Hormuzan and requested Hazrat Umar (ra) to speak to him. Hazrat Umar (ra) stated, “Certainly not! Not until he takes off his extravagant attire and the ornaments he is wearing.” Subsequently, all his extravagant clothes and jewellery were removed and a conversation with Hormuzan began.

Hazrat Umar (ra) stated, “Have you now witnessed the consequences of your treachery and deceit?” The battle which took place was owing to them breaking their pacts and their deceit. Hormuzan responded, “In the era of Jahiliyyah [era of ignorance prior to the advent of Islam], when God was with neither of us, we were victorious over you. However, now the help of God is with you and thus you are victorious.” This was the response Hormuzan gave to Hazrat Umar (ra).

Hazrat Umar (ra) stated, “The reason why you were able to overcome us was that in the era of Jahiliyyah, we were divided, and you were united.” This was another significant factor. Hazrat Umar (ra) then stated, “You repeatedly broke your pacts, thus what excuse do you now have left?”

As I mentioned earlier that the Muslims fought against them because they violated their treaties and they did not desire to live as peaceful neighbours.

Hormuzan replied, “I fear that you will kill me even before I can say anything.” Hazrat Umar (ra) told him that he need not fear, and so Hormuzan asked for some water. Water was brought in an old bowl and Hormuzan stated that he could not drink from such a bowl, and would rather die thirst. And so, water was given to him in a bowl befitting his status and upon this his hands began to tremble. Hormuzan stated, “I fear that whilst I am drinking water I will be killed.” Hazrat Umar (ra) stated, “Until you do not finish your water, no one will cause you any harm.” Upon hearing this he threw the bowl of water onto the floor. He was very astute, and said if the condition was to drink the water, and because the Muslims are always true to their word, he said he would not drink any water and therefore threw it on the floor. Hazrat Umar (ra) instructed that he should be given more water and that he should not be killed whilst in a state of thirst, as death was the only punishment for his crimes of violating the treaties, causing disorder and evil and instigating wars. Hormuzan responded, “I am not thirsty but merely wished to be granted protection through this.” Eventually, he revealed the truth. After this, Hormuzan accepted Islam and took up residence in Madinah and he was given an allowance of 2,000.

(Ali Muhammad al-Salabi, Sirat Amir al-Mu‘minin Umar bin Khattab (ra) [Beirut, Lebanon: Dar al-Ma‘rifah, 2007] pp. 422-425) (Al-Akhbar al-Tiwal, pp. 188-190, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2001) (Futuh al-Buldan, Allamah Baladhari, p. 185, Dar al-Kutub al-‘Ilmiyyah, Beirut, 2000) (Yaqut Ibn Abd Allah al-Hamawi, Mu‘jam al-Buldan, Vol. 3 [Beirut, Lebanon: Dar Sadir, 1977], 19/Vol. 2, p. 34)

It is written in Iqd al-Farid that when Hormuzan was taken captive and brought to Hazrat Umar (ra), he invited him to accept Islam but Hormuzan refused. Hazrat Umar (ra) instructed that he should be killed and just as he was about to be killed, he submitted, “O Leader of the Faithful! Grant me some water to drink.” Hazrat Umar (ra) instructed that he be given water. When the bowl of water was placed in his hand, he asked Hazrat Umar (ra), “Will I remain safeguarded whilst I am drinking this water.” Hazrat Umar (ra) stated, “Yes.” Upon this, Hormuzan threw the bowl of water and stated, “You ought to now fulfil your promise.” Hazrat Umar (ra) stated, “I shall grant you some respite and will assess how you conduct yourself.” When the sword was taken away, Hormuzan declared:

أَشْهَدُ أَنْ لَّا إِلٰهَ إِلَّا اللّٰهُ وَحْدَهٗ لَا شَرِيْكَ لَهٗ، وَأَنَّ مُحَمَّدًا عَبْدُهٗ وَرَسُوْلُهٗ

That is, “I bear witness that there is none worthy of worship except Allah and He has no partner and I bear witness that Muhammad (sa) is His servant and Messenger.”

Hazrat Umar (ra) asked Hormuzan why he did not profess his belief before, to which he replied, “O Leader of the Faithful! I feared lest people think that I became a Muslim due to the fear of the sword when it was held right above my head.”

After this, Hazrat Umar (ra) would consult Hormuzan whenever there was a campaign to be launched against the Persians and would implement his suggestions. Later, he also became one of the advisors of Hazrat Umar (ra).

(Iqad al-Fareed, Vol. 2, p. 144, Dar Arqam, Beirut, 1999)

There are some who suspected that Hormuzan was involved in the martyrdom of Hazrat Umar (ra) (Maqalah ‘Tarikh Islam bi ahd Hazrat Umar (ra), Syed Mir Mahmood Ahmad Nasir Sahib, p. 135); however, Hazrat Musleh-e-Maud (ra) did not consider this viewpoint to be correct. Whilst expounding upon the verse pertaining to qisas [retribution], Hazrat Musleh-e-Maud (ra) states:

“Once, a Muslim was brought before the Holy Prophet (sa), who had killed a disbeliever that had entered into a treaty with the Muslims and was thus a subject of the Muslim government. The Holy Prophet (sa) ordered the death penalty as his punishment and stated, ‘Among those who fulfil their pledges, I am the most strict in honouring my pledges.’ Hence, this Muslim was given the death penalty because he had killed someone with whom they had entered into a treaty. Similarly, Al-Tabarani has also recorded a narration wherein Hazrat Ali (ra) ordered the death penalty for a Muslim who had killed a Dhimmi [non-Muslim living under Muslim rule]. There are some who say that it states in the Hadith:

لَا‭ ‬يُقْتَلُ‭ ‬مُؤْمِنٌ‭ ‬بِكَافِرٍ‬‬‬

“That is, ‘A believer should not be killed in retribution for killing a disbeliever.’ However, if one reflects over the whole hadith, the entire matter becomes clear. The actual words of the Hadith are:

لَا‭ ‬يُقْتَلُ‭ ‬مُوْمِنٌ‭ ‬بِكَافِرٍ‭ ‬وَلَا‭ ‬ذُوْعَهْدٍ‭ ‬فِيْ‭ ‬عَهْدِهٖ‬‬‬‬‬‬‬

“The second part of the Hadith, وَلَا‭ ‬ذُوْعَهْدٍ‭ ‬فِيْ‭ ‬عَهْدِهٖ clarifies the meaning, because if we were to take the meaning that a Muslim should not be killed in retribution for killing a disbeliever then we would have to translate the second part as‭ ‬وَلَا‭ ‬ذُوْعَهْدٍ‭ ‬بِكَافِرٍ, that is ‘nor should a [non-Muslim] person who has a pact [with the Muslims] be killed in retribution for killing a disbeliever.’ However, no one can accept this [interpretation]. ‬‬‬‬‬‬

“Thus, by ‘disbeliever’ here it means those disbelievers who have taken up arms against the Muslims, i.e. those who are fighting against the Muslims and not ordinary disbelievers. That is why it was stated [in the hadith] that nor should a Dhimmi disbeliever be killed in retribution for a disbeliever who is actively fighting [against the Muslims].

“Now, let us observe the practice of the Companions as they would also give the death penalty for a non-Muslim who had committed a killing. In Al-Tabari, Qumazban bin Hormuzan relates the incident of his father’s death as follows:

“‘Hormuzan was a Persian leader and was a Magian by faith. He was suspected to be involved in the killing of Hazrat Umar (ra). Subsequently, without carrying out any investigation and owing to his intense emotions, Ubaidullah bin Umar killed Hormuzan. The people of Persia had developed acquaintances with each other because, as is the case, when one travels to another land, their ethnicity becomes even more distinct. One day, Feroz, who perpetrated the killing of Hazrat Umar (ra) met my father and he had a dagger with him at the time which had been sharpened from both sides. My father took hold of the dagger and asked him, “What do you do with this dagger?” (Since this was a land where there was peace, therefore there was no need for such a weapon). Upon this, he stated that he used it for guiding and pulling the camels along. Whilst they were both talking to each other, someone happened to see them. Later, when Hazrat Umar (ra) was martyred, the individual [who had seen them together] claimed that he had personally witnessed Hormuzan handing over the dagger to Feroz. Upon this, Ubaidullah bin Umar, who was the youngest son of Hazrat Umar (ra), killed my father. When Hazrat Uthman (ra) became the Khalifah, he called me and handed over Ubaidullah to me. Hazrat Uthman (ra) stated, “O my son! He is the one who killed your father. Thus, you have a greater right over him than me, so take him and kill him.” And so, I took him and headed out of the city. On the way, whoever we would encounter would come along with us. None of them challenged my decision, instead all they would do was to request me to let him go. I addressed all the Muslims there and stated, “Do I have the right to kill him?” Everyone replied in the affirmative that this was my right and then they began to reproach Ubaidullah for the wrong he had committed. Then, I asked, “Do you have the right to free him from me?” They all responded saying, “No! Certainly not.” And again, they began to reproach Ubaidullah for he had killed my father without any evidence. Upon this, I left him for the sake of God and those people.’” After receiving many pleas and appeals, and after the answers to his questions, he says that he left the matter for the sake of Allah and the people.

“‘Out of their happiness, the Muslims raised me up on their shoulders, and by God, I reached my home on top of people’s heads and shoulders as they did not even let my feet touch the ground.’ This narration shows that it was the practice of the Companions (ra) they would give a Muslim who killed a non-Muslim the death penalty as well. It is also proven that no matter the method used, such a person would be killed. Similarly, it is also proven that a murderer could only be detained and given the death penalty by the state.’”

Although in this case he had become a Muslim, even if it is a non-Muslim, from all that which has been mentioned above, the killer of a non-Muslim would be treated in the same manner as the killer of a Muslim, especially in a case where there was a treaty.

“This also shows that a murderer should be apprehended and punished by the state and no individual can carry this out on their own accord. It is evident from this narration that Ubaidullah bin Umar was apprehended by Hazrat Uthman (ra) and it was he who turned him over to Hormuzan’s son. It was not an heir of Hormuzan’s who launched a case against him or apprehended him.”

Hazrat Khalifatul Masih II (ra) continues:

“Here, it is necessary to address whether a murderer should be handed over to the heirs of the one who has been murdered in order to be punished, as was done by Hazrat Uthman (ra), or should the state see to the punishment itself? It should be remembered that this is a subsidiary matter and Islam has left it to be determined according to the needs of the time. The country can adopt whatever it deems most effective based on its society and conditions. There is no doubt that these two methods are only beneficial under specific circumstances.”

(Tafsir-e-Kabir, Vol. 2, pp. 359-361)