life of 'umar (ra)

8/9/2019 Life of 'Umar (RA)

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“Umar” Ramadan Series: Review of

Episodes 1-3How does one represent one of the most important men in Islamic (and world) history on screen?

Some people in certain circles would even question whether such an individual can ever be

represented faithfully in any medium. ‘Umar ibn al-Khattab, the second successor to the Prophet

Muhammad, is a historical figure of immense complexity. He began as one of the staunchest

enemies of Islam and the Prophet before converting to the faith and eventually becoming its most

ardent proponent and most important advocate. He was the initiator of the conquests of neighboring

lands which weakened the Byzantine Empire and brought down the Sassanian Persian state,

opening the way for the preaching and establishment of Islam in those lands. He institutionalized the

Islamic Hijri calendar and the Ramadan tarawih prayers, in addition to a number off other things.

From all perspectives, he is one of the key figures in the establishment of Islam as a world religion.

His justice and mercy to Muslims and non-Muslims alike were renowned around the world and are

still invoked as a paragon for just leadership.

Washington Irving, the renowned American historian from the 19th century said this about him in his

well-received work “Muhammad and his Successors”:

“The whole history of Umar shows him to have been a man of great powers of mind, inflexible

integrity, and rigid justice. He was, more than any one else, the founder of the Islamic empire;

confirming and carrying out the inspirations of the Prophet; aiding Abu Bakr with his counsels during

his brief caliphate; and establishing wise regulations for the strict administration of the law throughout

the rapidly-extending bounds of the Muslim conquests. The rigid hand which he kept upon his most

popular generals in the midst of their armies, and in the most distant scenes of their triumphs, gave

signal evidence of his extraordinary capacity to rule. In the simplicity of his habits, and his contempt

for all pomp and luxury, he emulated the example of the Prophet and Abu Bakr. He endeavored

incessantly to impress the merit and policy of the same in his letters to his generals. ‘Beware,’ he

would say, ‘of Persian luxury, both in food and raiment. Keep to the simple habits of your country,

and God will continue you victorious; depart from them, and he will reverse your fortunes.’ It was his

strong conviction of the truth of this policy which made him so severe in punishing all ostentatious

style and luxurious indulgence in his officers. Some of his ordinances do credit to his heart as well



as his head. He forbade that any female captive who had borne a child should be sold as a slave. In

his weekly distributions of the surplus money of his treasury he proportioned them to the needs, not

the merits of the applicants. ‘God,’ said he, ‘has bestowed the good things of this world to relieve

our necessities, not to reward our virtues: those will be rewarded in another world.’

Obviously, within Islamic tradition the praise for the man is even more illustrious, as is evident from

the following words of ‘Abd Allah ibn Mas’ud, one of the closest companions of the Prophet:

“Umar’s submission to Islam was a conquest, his migration was a victory, his Imamate (period of

rule) was a blessing, I have seen when we were unable to pray at the Ka’bah until Umar submitted,

when he submitted to Islam, he fought them (the pagans) until they left us alone and we prayed.”

(Jalal al-Din al-Suyuti, “Tarikh al-Khulafa’

In light of this reality, therefore, I return to my initial question: how can anyone attempt to represent

this man on screen while remaining faithful to his complexity and doing his accomplishments justice?

I personally don’t have an answer to this, but this Ramadan MBC is broadcasting a 30-part series

purporting to represent ‘Umar’s career. Although it is only three episodes in, I wanted to give a small

review of what I have seen so far in order that others (who may not have seen it or do not have

access to the Arabic language) may have a vague idea regarding the representation of this great

man. It is also a way of helping myself keep track of the story. Hopefully, every two or three

episodes I will do the same.

The series starts during the final pilgrimage of ‘Umar ibn al-Khattab where he stops in the caravan

and looks towards the desert and begins reminiscing…suddenly, we are back in the pre-Islamic era

and the show picks up by showing the youth of ‘Umar, his relationship with his family and the

beginnings of his career as a merchant in Syria. The series does a good job emphasizing his

knowledge of Arabic poetry and the strength of his character. Personally, I was a bit disappointed bythe representation of Byzantine Damascus, which is depicted as more similar to Rome in the 2nd

century A.D. than Byzantium in the late 6th century. Senators walking around in togas and Roman

soldiers wearing the armor of Julius Caesar is not even close to how Byzantine Syria would have

appeared in this time. Arab cinema really needs to work on its historical accuracy with regard to

props and costumes. Anyways, this distraction aside, they did a good job capturing the ethnic and

religious diversity in Syria, using ‘Umar’s relationship with a Ghassanid Arab merchant (who is

Christian) as a point of departure for addressing this issue. His concern for the social and political

situation of the Arabs in the Peninsula is also highlighted. The rest of the episode was rather slow,



but did a good job building character. It is shown how, gradually, ‘Umar was drawn into the

influential and powerful circles of Quraysh, where he earned the respect of the notables. It also

shows him developing is own, independent thought-process. This becomes quite important later.

The show then turns the spotlight to another series of events happening in Mecca…the beginning of

a revelation to Muhammad ibn ‘Abd Allah, the final Prophet. For anyone who has seen “The

Message” or is knowledgeable of the biography of the Prophet the course of events will be very

familiar. Out of respect for the Prophet, his image is not shown nor is his voice heard. The depiction

of many of the most important companions (Bilal, ‘Ammar ibn Yasir, ‘Abd Allah ibn Mas’ud) is also

done very well and one cannot help but feel drawn into the story through their story. One thing the

series does particularly well is devoting a significant amount of attention to each character,

highlighting their struggles and focusing on their perspective (even the villains are given amplespace to voice their views and justifications). The beginning of the Revelation is represented

particularly well, with the representation of a young ‘Ali and an elderly Waraqah ibn Nawfal (Khadija

herself is not shown) remaining faithful to the Islamic texts. One of the most powerful scenes in the

show so far was when ‘Ali, about 8 or 9 at this point, declares his devotion to the new faith and

belief in One God confidently and proudly when questioned by his father Abu Talib, who remains a

devotee of the old tribal/pagan tradition. It was very moving, especially in light of the importance of

‘Ali as one of the closest companions to the Prophet and his key role in Islam. The conversion of

Abu Bakr, played by Ghassan Massoud (Saladin from “Kingdom of Heaven), is also done

magnificently. The sincerity and dedication of Abu Bakr comes out very clearly throughout the first

few episodes, and there is one particularly powerful scene where there is an exchange between him

and ‘Umar, where he tries (yet fails) to convince him of the role of Muhammad as the final Prophet.

Social relations in jahiliyya are also addressed head-on in this show, with a slight hint at a critique of

the present reality in the Islamic world. Slavery, social inequality, and the rights of women are all

issues which come out in the first three episodes. Islam is shown to be as much a social movementas it was a new faith, a fact which was deeply troubling to the ruling elite. I was glad to see that the

producers did not shy away from giving the spotlight to several prominent female characters, notably

Hind (one of the primary villains) but also the slave-girl Rayhanna. Both actresses do a great job!

The major villains (Abu Lahab, Abu Jahl, al-Walid ibn Mughirah, Abu Sufyan) are all played by

superb actors who do a great job convincing the viewer that they are downright sinister. Abu Lahab

in particular is singled out as perhaps the most significant opponent of the new faith and of the

Prophet. However, by no means are any of these characters one-dimensional. They all have

motives, doubts, and multiple factors informing their actions. One major criticism I would have at this



point is that I feel the show moves quite quickly through all these events, throwing out a lot of names

which may be difficult for the amateur viewer, who is rather unfamiliar with the history, to keep track

of.

As the show gives the viewer a clearer idea of the beginnings of Islam (Qur’anic verses are recited

in their entirety) and Quraysh’s clash with the Prophet intensifies, the story turns back to the

character of ‘Umar. He is shown as rather conflicted…he holds no personal grievance against the

Prophet but strongly opposes him because he (‘Umar) is devoted to the idea of tribal solidarity,

respect for elders, and the need for families to remain united. Islam, he declares, has nullified all

these things and thrown the entirety of Quraysh into turmoil. As Abu Bakr, ‘Abd al-Rahman ibn ‘Awf,

‘Uthman ibn ‘Affan, Sa’d ibn Abi Waqqas, and Abu ‘Ubayda ibn al-Jarrah (all from prominent and

influential Qurayshi families) convert to the new faith, he feels that the community has fragmented.At this point, he has still not adopted the hardened attitude towards the faith which would make him

one of its staunchest persecutors. Towards the end of the last episode, he is seen as taking part in

the discussions in the inner circle of Quraysh which have centered on how to best deal with the

Prophet and the new faith. I am really anxious to see how it develops.

I suppose it is an advantage to know how this story progresses and ends (historically-speaking), but

watching it unfold on screen has been a real pleasure and is quite interesting. It allows one to look

at all these events and characters in new ways. This is helped, ofcourse, by the fact that the story

thus far has been engaging, the dialogue superb (much of it drawn from primary Arabic texts), the

acting convincing, and the soundtrack excellent.



“Umar” Ramadan Series: Review and

Synopsis of Episode 4

Synopsis: This fourth episode picks up with the meeting of the Quraysh deciding what to do about

the question of the rise of Islam and the preaching of the Prophet. After his impassioned speech

against the divisions caused by the rise of Islam, the tribal elders decide to appoint ‘Umar as their

intermediary and ambassador in dealing with the Prophet, but the former refuses and cites reasons

of inexperience and his modest stature within Quraysh as a whole. So far, the show has depicted

‘Umar as a rational, politically-astute opponent of Islam which I feel rather ignores the historical

reality in which he was actually (according to his own testimony later in life) one of the most ardent

idol-worshipers and had strong religious motives in opposing the new message. Perhaps this will

come out more clearly as the story unfolds. Thus far, however, ‘Umar is not shown as the

aggressive and hostile persecutor of Islam which he is remembered as being before his conversion.

The staunch persecutor to heroic proponent is a very Pauline narrative, ofcourse, but has some

basis in reality. I wonder whether the producers want to address ‘Umar’s career from that angle or

are setting up the story in a different way.

This episode picks up on the theme of Islam’s social revolution. Here are just two examples from

this episode: 1) In the center of town, the newly-converted Abu Hudhayfa (the son of ‘Utbah ibn

Rab’iah and the brother of Hind, wif eof Abu Sufyan) announces the freeing of his mawla/slave,

creating uproar among the crowd. 2) Bilal and Wahshi, two Ethiopian slaves, engage in a deep

conversation about the nature of slavery and freedom, with Bilal advocating the free will of all and

asserting that all men were created equal, while Wahshi is largely resigned to his fate and implores

Bilal to stop such subversive talk. It was certainly interesting to see, even if some liberties were

taken with historical accuracy. I’m not sure whether Wahshi and Bilal ever had contact with each

other while in Mecca, although now that i think about it it seems very likely. The character of Wahshi

is developing in quite an interesting way, and he is perhaps one of the most intriguing “minor”

characters within the show…since his own internal struggles dominate his character.

An interesting scene in this episode is when Abu Jahl (verbally) abuses Abu Bakr and ‘Abd Allah

ibn Mas’ud in public and threatens them with repression and violence if they remain on the path they



are on. Abu Bakr deals with the situation honorably (as always) and turns away from Abu Jahl.

When Ibn Mas’ud asks why he did not attack back, Abu Bakr explains that the Prophet, peace be

upon him, had told his followers not to be aggressive against anyone since he was sent merely as

mercy, a warner, and a bringer of good tidings.

An interesting dynamic, which is slowly playing out in the past two episodes, but which is clearly

demonstrated in this episode particularly is the uneasy relationship between ‘Umar ibn al-Khattab

and his uncle, Abu Jahl/Abul al-Hakam, The latter is infuriated at his nephew for refusing to remain

silent during the Qurayshi council, particularly since his passionate speech led this council to reject

his opinion and adopt ‘Umar’s instead. His dissatisfaction with ‘Umar plays out in an interesting (and

rather comical) tantrum. Clearly, the independent-mindedness of ‘Umar is not to the liking of

individuals such as Abu Jahl, even though the solution to Islam proposed by ‘Umar is not dissimilarto the opinion held by Abu Jahl. In sum, it’s simply a pride issue. ‘Umar then proceeds to put Abu

Jahl in his place, explaining that a council is intended to bring together all opinions, even conflicting

ones, and for people to decide upon the most sound one. He also doesn’t understand why Abu Jalh

is so upset…since they both have the same goal: the silencing of the Prophet and the opposition to

Islam. The next scene shows ‘Utbah ibn Rabi’ah addressing his son Abu Hudayfa and criticizing his

decision to embrace Islam (and adopt Salim) but eventually reconciles himself to his decision,

explaining that whatever occurs he remains his son and blood-ties will always bind them. This was

really interesting to say the least, and quite similar to how “The Message” represents the relationship

between the father and son. However, in a later scene, ‘Utbah throws a tantrum when he sees his

son praying…especially when he sees that his former slave is leading in prayer. Abu Hudhayfa then

engages his father in theological discussion in order to disprove polytheism and call to the worship of

One God. At this moment Abu Sufyan and Hind walk into the room and learn that Abu Hudhayfa has

become Muslim…and they too go on a long rant against the Prophet and Islam. Abu Hudjayfa goes

back to his primary point about the importance of truth and worshiping One God…whatever the

social consequences. He asserts that the opposition of his relatives to the new faith is based onmaterial interests and selfish concerns. In anger, Hind then declares that the only solution to Islam

and the Prophet is the sword…and everyone walks out. Hudhayfa looks at his family leave with a

sad and disappointed expression upon his face.

As the council of Quraysh continues, the elders continue debating the nature of the Prophet’s

preaching. They assert: is he (Muhammad) a soothsayer (kahin)? al-Walid ibn Mughirah asserts:

no, he is not. Is he a liar? Again, al-Walid asserts that his reputation proves that he is not. Is he

simply a madman? al-Walid strongly insists that he is not. Abu Jahl then declares: he must be a



poet therefore! al-Walid scoffs and says: how can he be simply a poet, when we know all poetry and

things of this nature?! Then, some others assert, a magician?! al-Walid, again, says no…but this

would be the best approach to convince the people to oppose him. Therefore, they agree to spread

the rumor that the Prophet is a magician who spreads discord between families and tribes. At the

Ka’ba, one of Quraysh’s heralds begins to spread propaganda about the Prophet, claiming that him

and his message are evil, and seeks to convince people that his preaching seeks the downfall of

Meccan society. Abu Lahab emerges from the crowd, and starts screaming that Muhammad is

indeed a liar/magician and needs to be strongly opposed. The herald smiles and asserts that “if this

is what his own uncle is saying…what else is there left to say?!” The opposition of Quraysh to the

Prophet and Islam has entered a new phase: active social opposition and mobilization of the people.

Review: Overall, this episode did a really good job setting up the transition of the Quraysh from mildopposition to active persecution of Islam. I particularly appreciated the fact that they represented

‘Umar as merely one individual within a broader context, rather than devoting disproportionate

attention to his character, which at this early stage was not very central.

P.S. I know this appears more as a detailed summary or a play-by-play of the episode, but it by no

means does justice to the show, which is far more complex and has entire scenes which I didn’t

even mention. I just focused on those that I found most interesting/engaging.





Synopsis: As the council of Quraysh drags on, ‘Umar opposes Abu Jahl yet again in his suggestion

that the clan of Banu Hashim should be ostracized. ‘Umar argues that since the followers of the

Prophet hail from every tribe, including his own, it should be up to each clan to convince (through

persuasion or persecution) the members of their family who have embraced the new faith to

abandon their path. It is unjust, he asserts, to punish the entire tribe of Hashim for the “trouble”

caused by one man. Indeed, he continues, punishing the entire clan of Hashim may actually create

sympathy for Muhammad and his cause. Utbah ibn Rabi’ah states that this is all fine and all, but it

would be better to preclude conflict altogether by offering Muhammad power and wealth in exchange

for him abandoning his preaching. He then heads to the Prophet’s house, where he blames him for

causing dissension within the tribe and speaking ill of the gods, and asks him whether there is

anything he seeks (in terms of worldly goods). ‘Utbah says that if he seeks power, then the Quraysh

would make him master over them and if he seeks women they would grant him 10 of the most

beautiful women of the tribe…The next scene shows ‘Utbah returning to the council with a strange

look on his face and declaring that he has returned from hearing words that he had never heard

before, neither from poets nor from soothsayers. If Quraysh were clever, he says, they would exploit

the greatness of these words to become masters over all the Arabs in the Peninsula…this creates an

outrage in the council and accusations that ‘Utbah has been bewitched. Matters soon get out of

hand, and Abu Jahl and Abu Hudhayfa (‘Utbah’s son and a convert to Islam) soon have a major

confrontation, which nearly comes to physical blows. Before they all depart, ‘Utbah tells Abu Jahl to

worry about the Muslim converts among his own relatives rather than worry about the rest of Mecca.

Abu Jahl then begins his persecution of the Muslims within his extended family…having several

imprisoned. ‘Umar then confronts the imprisoned Muslims and tells them that they brought this

predicament on themselves before questioning them about the religion of Islam. He seems to like

what he hears so he undoes the ropes binding them and releases them. But he warns them that this

is the last time he will let them off…he reiterates his staunch opposition to Islam. The next scene

shows ‘Umar having gathered the clan of Banu ‘Adi and declaring that the time has come to find

those who have adopted Islam within the clan and deal with them harshly, punishing them severely



until they return to idol worship; he vows that no mercy shall be shown. He states that those who

have become Muslim will have brought such severity and harshness upon themselves by refusing to

break with Muhammad. There follow a few scenes showing major persecutions of Muslims from all

the major clans. Stonings, whippings, and executions are all depicted. One particularly

disturbing/powerful scene is Abu Jahl walking amongst the tortured Muslims, some tied to stakes

and others to the ground, taunting them that they are the “kings of Persia and the Levant” (referring

to a famous promise of the Prophet to his followers in Mecca that they would be blessed with worldly

power in the future, with the two major empires succumbing to their authority) while the rest of the

Quraysh look on and laugh. The sadism and brutality of the Quraysh against the Muslims comes out

clearly throughout the scene. The scene ends with Abu Jahl declaring that he had made an example

out of those who dared abuse the gods and follow Muhammad and will continue to do so until they

turn back from the “falsehood” which they follow.

The next scene shows ‘Umar persecuting his own clansmen who have adopted Islam in a similar

way…with whipping and imprisonment and harsh words. His brother (Zayd) then confronts him and

states that he has become completely transformed into something dangerous. ‘Umar responds by

saying that he has been driven to such extremes solely by his desire to keep his clan united and the

traditions respected. Briefly, the camera then turns to the desert (and back to the present) where the

elderly ‘Umar is again shown, deep in thought but now full of tears, before returning to the past

sequence of events.

The next scene shows Bilal praying, declaring his obedience to God’s will and that of His Prophet,

and asking God’s deliverance from the persecution faced by the Muslims…at which point two

Qurashi nobles enter the stable where he is praying and carry him off. Next, we see Bilal before a

council being questioned about his faith…whereby he declares his belief in the One God. Umayyah

(the slave-master) scoffs and says that the only lord of a slave is his master or the god of his

owners, before declaring that he will inflict such a punishment upon Bilal that it will resonatethroughout Arabia. Bilal is then paraded through the streets of Mecca by Umayyah to the spot where

all other Muslims are being tortured and whipped. Throughout the ordeal, Umayyah asks him “who is

your god now?!” to which Bilal declares “Ahad, Ahad” (God is One). The torture intensifies and Bilal

is about to fall unconscious…at which point Abu Bakr appears and yells “stop!” which seems to

frighten the Quraysh and Bilal is carried away. Later, Wahshi and Bilal are having a conversation

again…at which point the former mocks the latter for getting involved within what he defines as a

“dispute between Arabs, not slaves.” Bilal is offended at this characterization and declares this is a

dispute between “truth and falsehood” and that he firmly wants to be associated with the party of



truth, represented by the Prophet, ‘Uthman ibn ‘Affan, ‘Ali ibn Abi Talib, ‘And al-Rahman ibn ‘Awf

and ‘Ammar ibn Yassir (among others). The next scene is also disturbing (and will be familiar to

anyone who has seen “The Message”): Bilal tied down in the hot sun with a massive boulder being

heaved upon his body. This scene is interspersed with scenes of Abu Jahl persecuting the family of

‘Ammar ibn Yassir. Abu Jahl cruelly taunts and threatens Sumayya, who responds by calling him

“the enemy of God” which leads him to become even crueler in his torture. ‘Ammar, in tears, says

“patience” while watching his mother and father being tortured. Meanwhile, Umayya is imploring Bilal

to utter the names of the pagan goddesses, and he continually responds with “Ahad, Ahad” which

infuriates Umayyah.

Review: I thought that this was one of the most powerful episodes of the series so far. It brings

together all the major themes (social revolution, persecution, tribal dissension) which the emergenceof Islam brought to Mecca. In particular, I thought the representation of the persecution of the early

Muslims was done brilliantly…very true to the Islamic texts and powerfully shown on screen. Any

Muslim watching this should have tears in their eyes as the struggles of the early community in the

face of such harsh persecution are brought to life on screen. The character of ‘Umar also becomes

more interesting as he becomes one of the primary persecutors of the Muslims in Mecca…and his

ferocity in perpetrating such cruel acts upon them is no less than that of Abu Jahl and Umayya. I

appreciated that they focused much more on the social dynamic of the rise of Islam, rather than

emphasizing exclusively the religious or theological aspects. Yes, it is true, that the Quraysh were

staunchly opposed to the message of worshiping One God, but it is also equally true that they saw

Islam as a social menace which upset the established order. The latter perspective is brought out

very clearly within the character of ‘Umar. Another thing which has really drawn me into the series is

the focus on Bilal as one of the key protagonists of the series…this has been said before, but I’ll say

it again: Bilal ibn Rabah (RAA) as a prominent companion definitely does not receive enough

attention within modern discussions of early Islam, even though his life provides us with a perfect

lens through which to view the rise and development of the faith. It also goes without saying that hewas one of the most prominent early Muslims whose very life embodies the revolution (political,

social, military) that the Prophet (SAW) brought to the world. The turmoil which Qurashi society

was thrown into as a result of the preachings of the Prophet and the response of the Quraysh are

definitely represented very well within this show…although, in my opinion, “The Message” is still

better in his regard. All that said…’m really looking forward to tomorrow’s episode!





Synopsis: The beginning of the episode picks up once again with the torture and ordeal of Bilal ibn

Rabah at the hands of Umayyah ibn Khalaf. Although the latter implores him to at least utter the

names of the pagan gods, Bilal adamantly refuses and testifies to the Unity of God, leading to an

intensification of the punishment. The focus then turns to the torture of ‘Ammar ibn Yasir and his

family who are going through an unbelievable amount of pain. Shortly thereafter, we are returned to

the scene of Bilal being brutally whipped by Umayyah, at which point Abu Bakr appears and offers to

buy Bilal from Umayyah at a price of 40 pieces of gold (a massive investment) and immediately

afterwards frees him, publicly declaring “this man [Bilal] is my brother and companion, until death

separates us.” Meanwhile, ‘Umar looks on the scene from afar with a strange expression on his

face, suggesting he has been observing the situation and is moved by what he sees.

Another scene shows Abu Bakr’s father (still, at this point, a non-Muslim) questioning his son’s

wisdom in spending much of his wealth to free the disenfranchised Muslims from their persecution

(by buying them from their owners and then freeing them). Abu Bakr asserts that even if he spends

all his wealth in this way, it would not be a waste since it pleases God. As attention is given back to

the ordeal of ‘Ammar and his family, we see (in quite a graphic scene), Abu Jahl using cruel

language and mockery throughout the tortures to weaken the resolve of ‘Ammar. When he mocks

Sumayyah (‘Ammar’s mother) in a similar way, she responds by calling Abu Jahl the enemy of God

and curses him, at which point he takes a spear and drives it through her body, killing her and

making her the first martyr of Islam. Later, in the prison cell where they are held, Yasir (‘Ammar’s

father) also dies from the wounds inflicted during the torture…his last words for his son are for him

to remain strong and true to the faith. The next morning, ‘Ammar’s torture continues and Abu Jahl

demands he curse Muhammad and state the superiority of paganism. Under duress and torture,

‘Ammar declares “Muhammad is a liar” in order to stop the punishment. Abu Jahl laughs in triumph

and ‘Ammar runs through the streets weeping until he runs into Abu Bakr, who he tells that he

denied the Prophet and is unworthy of him. Abu Bakr then embraces him and walks with him,

presumably to calm him down.



The public arrogance of the Quraysh intensifies as several scenes show some prominent notables

mocking the Prophet and Abu Jahl physically attacking ‘Abd Allah ibn Mas’ud. Following Ibn Masu’d

being struck down in the marketplace by Abu Jahl, we see someone helping him up…the camera

angle changes and we find that it is none other than ‘Umar. Ibn Masu’d then smiles and says

“Indeed, you are the better of the two men and I do not believe the supplication of the Prophet will

let you down” (this is a reference to a famous du’a of the Prophet in which he prayer for the

guidance of one of the two ‘Umars [Ibn al-Khattab or Abu Jahl]”. ‘Umar looks confused and

intrigued (even frightened) as Ibn Mas’ud walks away.

The episode ends with a council of Muslims, including Abu Bakr, Bilal, Sa’d ibn Abi Waqqas and a

few others meeting in someone’s house wondering why they do not strike back against the Quraysh.

Abu Bakr then stands up and says this is because the Prophet has not given them permission to doso and that he has been sent only as a mercy and guide to mankind and his stance towards the

Quraysh is like a doctor to sick patients, and he feels great pain at their persistence in disbelief. Abu

Bakr states that the Prophet calls them [the Quraysh] to Islam for their own sakes, not for his own.

In the next scene, ‘Abd Allah ibn Mas’ud is at the Ka’ba announcing Surah al-Rahman to the people

gathered there, which provokes some outrage. The Qurashi nobles, led by Abu Jahl, then proceed to

attack him brutally. ‘Umar refuses to join in and simply stands some distance away observing and

shaking his head in disapproval at the whole situation.

Review: This episode, along with the previous one, does an excellent job showing the persecution of

the early Muslims in Mecca. The focus on Bilal and ‘Ammar was definitely well-done and similar to

the emphasis placed on these two prominent companions by classical Islamic texts of the Prophetic

biography. Bilal, in particular, takes on a central role in the series and we begin to understand the

strength of his will and resolve as he transforms from a persecuted slave to one of the most

prominent early Muslims. Following his freedom, he wears a robe and turban, signifying his elevation

and equality with members of the Islamic community who hail from the more prominent tribes ofQuraysh; the social distinctions are thus erased by Islam. In this episode, we begin to see the

dilemma of the early Muslims, who numbered a few dozen only, as to whether they should take a

more aggressive approach or maintain their faith in patience and continue to endure persecution.

Also, finally, we see the integration of the story of ‘Umar within the broader series of events of the

rise of Islam as his interaction (on screen) with prominent early Muslims increases. It becomes

evident that most of the early Muslims, while detesting his attachment to polytheism and his

persecution of them, consider his values (“hilm”/muruwwa”: morality, courage, steadfastness) as

consistent with that of the Islamic message and implore him to accept the prophecy of Muhammad.



However, throughout the episode he remains committed to his position, but we can clearly see that

there is a massive conflict ongoing within him with regard to how to proceed…





Synopsis: This episode begins by showing the beating of ‘Abd Allah ibn Mas’ud by the Quraysh and

then turns to ‘Umar sitting with his household expressing frustration at what he witnessed…he

asserts that the Muslims have responded to persecution with calls to peace and that their weak have

become strong and their strong have become merciful. He continues and says that “we” (i.e. the

Quraysh) allow the strong to oppress the weak, while the Muslims care for one another, with the rich

and powerful among them bearing the burdens of the weak, and cites the example of Abu Bakr and

‘Uthman in freeing many Muslim slaves. He then laments how Ibn Mas’ud was beaten by the

Quraysh. At this point, his brother in law interrupts him and says he also perpetrates persecution

against Muslims…’Umar declares that he only persecutes those of his own rank (not the weaker

ones) and proceeds to assert that these divisions within Quraysh have all arisen because of the

Prophet. He then vows to murder the Prophet in order to restore peace and order…before his sister

interrupts him and implores him to think carefully about what he is saying. His brother-in-law (or

brother?) then raises his voice and tells him to cast all such thoughts from his mind.

The next scene shows Abu Bakr and the Prophet (not physically depicted obviously, but the context

makes it clear he is there as well) praying near the Ka’ba…which provokes the ire of Abu Jahl who

rallies the nobles of Quraysh. As they approach the Ka’ba, Abu Bakr casts himself between them

and the Prophet and tells them to fear God and questions how they can persecute someone merely

for saying “my Lord is God.” Abu Jahl then proceeds to physically attack and beat Abu Bakr quite

severely and pushes him away, at which point another Qurayshi noble (‘Utbah ibn Rabi’ah) begins

whipping him brutally until he falls unconscious. During all this, ‘Umar is watching from afar. As Abu

Bakr regains consciousness (in the next scene, surrounded by his friends and family), he

immediately asks about the Prophet and his condition, and whether he was at all harmed. Even in

his weakened state, he continues to inquire about the whereabouts and safety of the Prophet. He

then is carried to the Prophet’s house by his relatives. Once inside, Abu Bakr brings his mother into

the house where she takes the shahdah at the hands of the Prophet himself. A very touching scene.



The next scene goes to the house of ‘Utbah, where Abu Hudhayfa is chastising his father for his

oppression against the Muslims and Abu Bakr in particular. ‘Utbah is unapologetic and declares that

his son should be thankful that he has not inflicted any punishment on him, even though other

notables of Quraysh had already done so to their sons who followed Muhammad. Abu Hudhayfa

says that God will judge between them, as he judges between truth and falsehood. Elsewhere, there

is a small scuffle in the home of al-Walid ibn Mughirah where his sons al-Walid and Khalid ibn al-

Walid (yes, the famous general) are arguing over the teachings of Islam. Khalid is staunchly against,

while al-Walid seeks to convince his father and brother that such teachings bring mercy, justice and

compassion into the world, and are not as bad as the Quraysh are making them seem; however, he

declares, he has not become a Muslim yet. The next scene shows ‘Umar approaching ‘Abd Allah

ibn Mas’ud sitting under a tree at night just outside Mecca. They engage in discussion and about

religion. Very moving. the relationship between these two characters is among the most interesting inthe show so far

The next scene shows al-Walid ibn Mughirah approaching ‘Umar ibn al-Khattab the next morning

and telling him that the Prophet had given permission for some of his followers to migrate to

Abyssinian…and said it seemed very strange. We are then returned to ‘Utbah and Abu Hudhayfa

arguing again, this time about the latter’s decision to migrate to Abyssinia. A lot more goes

down…with the Quraysh continuing to deliberate about how to deal with the Muslims, especially in

light of their new decision for a substantial number of them to leave Mecca. Wahshi and Bilal then

run into each other in Mecca and get into a serious argument, with Bilal trying to convince Wahshi

about Islam, but the latter refusing to listen. Much of the episode revolves around a lot of the

personal struggles and journeys of several of the Muslims from Mecca to Abyssinia.

Next, we see Ja’far ibn Abi Talib leading the delegation of the Muslims to the Negus of Abyssinia,

who grants them safety and sanctuary…the Negus reassures them that, like all prophets,

Muhammad will be successful but they have to be patient and trust in God. Back in Mecca, theQuraysh are in a major crisis…worried about the establishment of the Muslims in Abyssinia. Abu

Sufyan, in particular, is anxious that such a situation could dramatically disrupt Meccan trade in

Abyssinia. The solution of the council: lessen the persecution of the Muslims in Mecca until a more

viable answer to Islam is found.

Review: This episode was rather slow, but nevertheless good. I thought they did an OK job dealing

with the migration of the Muslims to Abyssinia and the reverberations this move had on the Quraysh.

I really love how each early Muslim has his/her own small plot and storyline which all interweave



together as the story develops further. However, I feel that more attention needs to be devoted to the

character of ‘Umar, who seems important but not important enough in this episode. After all, the

show is named after him! Also, at times, the plot seems rather erratic and moves too frequently

between the different characters rather than focusing substantially upon one. I suppose this is the

best way to cover the most ground, but it is also a little distracting for the viewer.





Synopsis: The episode starts with Abu Jahl verbally abusing the Prophet at the Ka’ba. Hamza ibn

‘Abd al-Muttalib (the Prophet’s uncle) then rides in on his horse, approaches Abu Jahl and strikes

him hard on the face, declaring “How dare you abuse him when I am a follower of his religion?!”

Abu Jahl doesn’t respond and just stands there stupidly. Hamza then goes to the house of the

Prophet and takes his shahadah, officially becoming a Muslim.

Meanwhile, ‘Umar is in his house, sitting before an idol of Hubal, and deep in thought with his anger

building as his thoughts turn towards the “divisions” caused by the Prophet. He then immediately

gets up, straps on his sword, and heads out of his house (presumably) with the intention of killing

the Prophet, as he suggested in the previous episode. On his way, he encounters one of the

Quraysh who asks him where he is headed in such a hurry and so armed. ‘Umar explains that he is

going to kill the Prophet and end the matter once and for all. The Qurashi noble says that he should

first put his own house in order, explaining that both ‘Umar’s sister (Fatima bint al-Khattab) and his

brother-in-law have become Muslim in case he didn’t know. ‘Umar is enraged and turns back.

The next scene shows Khabbab (a prominent early Muslim), ‘Umar’s sister and brother-in-law

reading a manuscript of the Qur’an (Surah Ta-Ha). At the door, ‘Umar overhears the recitation of

the Qur’an and bursts in demanding an explanation; by this point Khabbab has rushed into the inner

quarters to hide. When Sa’id (Fatima’s husband) suggests that they have accepted Islam, ‘Umar

begins brutally beating them both. At this point, Fatima angrily calls ‘Umar the enemy of God and

asserts proudly that they have indeed become Muslim. He stops attacking them and realizes that

there is blood oozing from his sister’s face…but when he proceeds to offer his help, she refuses it.

‘Umar then sees the manuscript of the Qur’an protruding from underneath the mattress and, despite

the initial protestations of his sister (who feels he seeks to destroy it), he begins reading it. He is

clearly moved and then looks up at his sister and brother-in-law and says “This is what Quraysh is

fleeing from?!” He then declares that He who says such things (meaning in the Qur’an) is worthy of

worship Alone. At this point, ‘Umar’s sister expresses great delight and Khabbab emerges from the

inside room with a smile on his face and says “The Prophet’s du’a has been realized…he said may



God glorify Islam with one of these men: Abul Hakam ibn Hisham (Abu Jahl) or ‘Umar ibn al-

Khattab. ‘Umar then remembers his conversation with ‘Abd Allah ibn Mas’ud earlier on and is

moved.

‘Umar then asks to be taken to the presence of the Prophet. He arrives at the Prophet’s house (still

strapped with his sword) and the sahaba inside are hesitant to let him in at first, but Hamza tells

them to open the door. When ‘Umar enters, Hamza pins him to the wall demanding to know why he

has come armed. Next, as the Prophet enters the room (implied), ‘Umar acknowledges the

Oneness of God and the Prophethood of Muhammad…at which point all the sahaba present declare

God is Great and embrace ‘Umar. ‘Umar also sees his brother (Zayd ibn al-Khattab) among the

sahaba and tells him “You preceded me in Islam”. ‘Umar then commits himself, in the presence of

the Prophet and all the sahaba, that he will do everything in his power to further Islam.

He then immediately goes to the house of Abu Jahl, bangs on the door, and –when Abu Jahl

answers –tells him that he should know that he has now become a Muslim. Abu Jahl slams the door

in his face. Next, he goes to the home of al-Walid ibn Mughirah and does the same thing. Finally, in

the presence of the remaining nobles of Quraysh (‘Utbah, Abu Sufyan, Umayyah, etc.) he declares

openly that he has become a Muslim and is now a proud follower of the Prophet. They set some

thugs on him, but he soon overwhelms him with his physical strength until one of his tribal allies

arrives and threatens the Banu ‘Abd al-Shams (the dominant tribe in Quraysh) with retaliation if they

attack anyone of their allies again (‘Umar, from the Banu ‘Adi tribe, being one of them). Khalid ibn

al-Walid, speaking with another Meccan noble, asserts that the the conversion of ‘Umar to Islam has

changed the whole equation in Mecca.

‘Umar then gathers all the Banu ‘Adi around him, asserts his conversion to Islam, and calls them to

the new religion. The next scene shows ‘Umar in the presence of the Prophet imploring him to allow

him and the Muslims to pray at the Ka’ba, even if the disbelievers should detest it. Then, we see agroup of Muslims (including all the prominent sahaba) led by the Prophet (not shown or heard)

chanting the shahadah marching towards the center of Mecca to where the Ka’ba is. They then

proceed to pray.

The Quraysh are then gathered once more for a council and this time are in real panic, discussing

the events which have transpired since the conversion of ‘Umar who had been one of the most

outspoken advocates of an anti-Islamic policy in Mecca. It was a real victory for Islam that he

converted, they say. The Quraysh then decide to challenge Muhammad to perform miracles in



public to humiliate him in front of the people. There follows a public encounter between ‘Umar and

the main notables of Quraysh, in which the former explains to them that their challenge to the

Prophet is merely another sign of their disbelief, since even if he brought forth all the wondrous

miracles they asked for, they would continue to disbelieve (he cites a number of Qur’anic verses to

this effect). The next scene shows the Muslim exiles in Abyssinia receiving news that both Hamza

and ‘Umar have converted (and that a large number of people in Mecca have entered Islam), which

prompts many of them to return to the Arabian Peninsula. Finally, the episode ends with the

imprisonment by Suhayl ibn ‘Amr of his two sons who have converted to Islam.

Review: This episode, by far, was the most intriguing, moving and engaging. The major event of

‘Umar’s conversion was done perfectly and was taken, almost word for word, from the classical

Islamic texts. The emotional and psychological moments between ‘Umar’s persecution of hisbrother-in-law and sister and his acceptance of the Oneness of God are conveyed perfectly on

screen. The actual scene of the conversion (in the presence of the Prophet and the Sahaba) could

also not have been done any better. I really enjoyed watching the character of ‘Umar transform

completely within this episode from one of the staunchest persecutors of Islam into one of its most

committed champions. The impact of this event on Mecca (and the Quraysh) was also very well-

done! All-in-all, an excellent episode and a great way to transition into the next phase of the story

of this great man’s life!





Synopsis: The episode begins with the Quraysh discussing the implications of the continued Muslim

residence in Abyssinia. Abu Jahl explains that they have mercantile interests in that country which

they cannot allow to be jeopardized. He suggests that they should send emissaries to the Negus

(king of Abyssinia) in order to turn him against the Muslims in his kingdom. ‘Amr ibn al-‘As is

chosen for the mission. As ‘Amr arrives in the presence of the Negus, he is embraced warmly by the

Ethiopian monarch indicating that they have a very close friendship. ‘Amr brings the king expensive

and extraordinary gifts to win his favor. Their discussion soon turns towards the Muslims, and ‘Amr

explains how he completely abhors how they departed from the religion of their people and

forefathers. He continues and asserts that the Negus should hand them over to ‘Amr so he can take

them back to their families, who will know how best to deal with them. The Negus is rather surprised

and asserts that the perspective of the Muslims is rather different based on what he has heard. The

Negus then goes on to explain that it would be outrageous for him to hand over a people who

sought his protection…and, as an Arab of Mecca, ‘Amr should understand the concept of “jiwar”

(extension of protection to those seeking it) and respect it. ‘Amr pushes the matter a bit

further…and the Negus explains that before even considering the matter, he needs to allow the

Muslims to speak in their own defense with regard to the accusations leveled against them. He

suggests a public engagement where both the Muslims and ‘Amr can put forward their own

arguments…”proof against proof” as the Negus says. ‘Amr looks apprehensive and is reluctant to

accept this.

The next scene shows the Muslims in Abyssinia (led by Ja’far ibn Abi Talib) discussing this

suggestion among themselves and they come to the uneasy conclusion that they should certainly

engage ‘Amr in public. The next sequence of events should be familiar to all who have seen “The

Message.” As ‘Amr is on one side and the Muslims (led by Ja’far) are on the other and the Negus

is sitting on his throne, ‘Amr bows deeply to the monarch. The Muslims, ofcourse, do not bow but

greet the monarch with “Assalamu ‘alaykum.” The Negus responds quite harshly and asserts that the

Muslims know the accusations leveled against them: they have entered into a religion which is

neither of their forefathers (paganism) nor that of Abyssinia (Christianity)…therefore, he asks, what



is this new religion?! Ja’far then begins his speech (taken word for word from classical sources):

“Oh king, we were an ignorant people who worshiped idols, consumed unlawful things, and the

strong among us would oppress the weak. We were in this state until God sent to us a messenger

from among ourselves, and to whose moral qualities and truthfulness and noble lineage we can all

attest. He called us to the worship of the One God and abandon the worship of idols made of

stone/wood. He also enjoined us to speak truth, maintain trusts, avoidance of bloodshed, and

prohibiting the forbidden things. He also enjoined us to abstain from reprehensible actions such as

the exploitation of people and the expropriation of the wealth of orphans. He called us to the worship

of God alone, joining with Him no partner. Thus, we followed him and believed in him and what he

brought from God. As a result, our own families and people attacked us, tortured us, and attempted

to force us to abandon our faith. When their oppression became overwhelming, we came to your

land and we sought your protection…we hope we will not be wronged by you, O king.” The king ismoved by these words and asks Ja’far if he has an example of what the Prophet has brought from

God. Ja’far responds in the affirmative. The Negus asks him to recite some words. Ja’far begins to

recite the first several verses of Surah Maryam, dealing with the birth of John the Baptist/Yahya.

This moves the Negus completely and he begins weeping. He asserts that these words and that

which was brought by Christ seem like two rays of light emanating from the same lamp. He turns to

‘Amr and tells him to be gone and that he would never hand the Muslims to him. The king also tells

‘Amr that he used to think that he had a sound mind and logic, but now he sees that he was

mistaken given the opposition of ‘Amr to such a beautiful message. ‘Amr tells the king that if he

gives him one more day, he’ll bring a very strong argument against the Muslims, which even the

king (with his sympathy towards them) will not be able to deny.

The next day, ‘Amr states that the Muslims say incredible things (used in the negative sense) about

Jesus, so let the king ask them about it. The king turns to the Muslims and asks for an explanation.

Ja’far explains that they only say about Jesus that which is in the Qur’an: that he is the Word of

God and His spirit which was cast into the womb of the Virgin Mary, and that he is a prophet andservant of God. The king approves and declares the Muslims to be safe in his land and that even for

a mountain of gold he would not let any harm come to them. He gives ‘Amr back his gifts and tells

him to depart.

Following Amr’s return to Mecca, Khalid ibn al-Walid is making a joke about the failure of his

mission to Abyssinia. This infuriates ‘Amr, who then goes on a diatribe against the idols…he starts

(alarmingly!) yelling at the images of the pagan gods, demanding to know why they did not come to

his aid at such a critical moment. Again, Khalid starts laughing.



The subtitles show that the year is now 617 (the 7th year after the first revelation). ‘Umar is shown

embracing two other Muslims and engaging them in small talk, at which point the two sons of Suhayl

ibn ‘Amr appear and greet them with the salaam. They then head to prayer together. Meanwhile, the

Quraysh are having yet another council (!!) and Abu Jahl declares that they need to kill Muhammad

to end the entire matter of Islam. His suggestion is met with approval from the main nobles. The next

scene shows Abu Talib, sensing the increasingly violent tendencies of the Quraysh, imploring his

clan of Banu Hashim to protect Muhammad, even though they may not all follow his faith. Only Abu

Lahab refuses, who rushes to the idols of al-Manat and al-‘Uzza to declare his allegiance to them.

Abu Jahl, back at the council, then lays down the terms of the boycott of Banu Hashim (a set of

clauses which would be hung at the Ka’ba), which, in summary, generally asserts that no Meccan

tribe will interact with/intermarry/trade with the clan of Hashim until they give up Muhammad.

The next scene shows ‘Umar traveling on the road with his young son ‘Abd Allah, when three men

block the road and attacking him. He says he has no problem fighting them in defense of himself, his

child, and his property, so if they want let them attack…at which point they flee. ‘Umar then starts

giving his son advice about bravery. As he continues on the road, he runs into Abu Bakr. Apparently,

they were both taking supplies to aid the Banu Hashim, who were suffering greatly under the

pressure of the boycott. As the subtitles indicate the beginning of the year 618, we see the tragic

effects of this boycott: poverty, starvation, and death. It has been three years since the beginning of

the boycott and the pressure against the Banu Hashim has become overwhelming and the entire

clan has been forced to live in the rocky hills near Mecca, having been driven from the town. Abu

Talib then orders his son ‘Ali to go to the Prophet, to accompany him, and defend him even at the

risk of his own life. Ali pledges himself to this.

Back in Mecca, a rift has occurred among the Quraysh, with some of them moved to pity by the

state of the Banu Hashim, but Abu Jahl and his circle remain adamant that the boycott will remain inplace. The party against the boycott then vow to tear the manuscript hanging in the Ka’ba down…as

they enter the Ka’ba, they find that the notice has been torn and eaten by termites except for the

words “In your name O God” (bismika Allahum). ‘Umar, observing all these events, then rushes to

the Prophet to tell him the news.

The next scene shows Abu Talib dying, with ‘Ali tending to him. The Prophet then enters the room.

Abu Talib asserts his love for Muhammad and states that he wishes he can live longer just to spend

the time in his company, but alas death arrives. He then points to ‘Ali, Hamza, and al-‘Abbas and



tells the Prophet to place his reliance in them, as they will never let him down. He then passes

away.

The next scene fast forwards to the year 621 and the ‘Aws and the Khazraj (Arab tribes from

Yathrib/Medina) pledge their allegiance to the Prophet and believe in his message. Some Meccan

sahabis are then shown as being in Yathrib teaching the new converts the precepts of the new

religion. The Medinian phase of Islam is about to begin…

Review: This was simply wonderful! I wasn’t sure that they would have been able to pull off such an

inspiring and powerful episode right after the last one, but they did this and more. The two most

powerful scenes were the exchange between Ja’far ibn Abi Talib and the Negus in Abyssinia and

the death of Abu Talib. I find myself becoming increasingly appreciate of all the characters, all ofwhom are played excellently, and their role in the broader story. I am really thankful the producers

and director decided to focus the story more upon the Prophetic biography and the story of the rise

of Islam, rather than exclusively on the figure of ‘Umar. This makes for a much better series and

also greatly exalts the figure of ‘Umar by highlighting (without overemphasizing) his role in this

magnificent series of events. I was a bit disappointed they completely skipped the episode of the

Isra’a and Mi’raaj, since that is an extremely important point for the early Muslim community, where

both ‘Umar and Abu Bakr (not to mention ‘Ali, ‘Uthman and other prominent sahaba) prove their

loyalty to the Prophet by continuing to follow him…even as some Muslims abandoned him. However,

it was perhaps necessary to do so in order that all the major events be covered in the space of 30

episodes. This episode ends at the point right after the oath of allegiance of the Medinian tribes to

the Prophet and, thus, right before the hijra…which marks a major milestone in the history of Islam.

I’m very eager to see how they represent what happens next…





Synopsis: The episode starts in the year 622 and shows the hijra (migration) of the Muslims from

Mecca to Yathrib/Medina. As we are shown scenes of groups of Muslims migrating to Yathrib, we

are then taken to another Meccan council where Abu Jahl is asserting that the migration of the

Muslims to a rich, Arab city makes the situation very different than their former migration to

Abyssinia since this time ALL the Muslims were moving there. In other words, states Abu Jahl, this

Hijra is a real cause for concern because the concentration of the numbers of the Muslims in Yathrib

will make them a real political force. He says it is also worrying that the ‘Aws and the Khazraj have

joined Muhammad, empowering the new religion further. Abu Sufyan talks about the economic

implications of the empowerment of the Muslims in Yathrib (Medina lies on the road of the caravan

route between Mecca and Syria), while ‘Utbah reminds everyone that the situation came to this

because of their own overly harsh treatment of the Muslims. Abu Jahl then suggests that the only

solution is to prevent as many Muslims from migrating to Yathrib as possible (by physically

imprisoning them) and by killing Muhammad. Subsequently, many Muslims are shown migrating in

secret.

The next scene shows ‘Umar praying at the Ka’ba… with a lot of dark and angry looks directed at

him, but to which he pays little heed. Following the completion of his prayer, he declares to the

crowd his intention to migrate to Yathrib and challenges anyone to stop him. We then see ‘Umar and

other members of his household preparing to migrate to Medina. Prominent Muslims (from the main

tribes of Quraysh) are shown as being prevented by their families from migrating (due to their

imprisonment).

The next scene shows Abu Jahl with the Quraysh planning the assassination of the Prophet. He

suggests that each tribe should put forward one of their most prominent sons, each to be armed with

a sword, who would then strike the Prophet all at the same time…thus, absolving one tribe of all the

blame; rather ALL the tribes would bear the blame, thus deterring Banu Hashim from seeking

retribution. The next scene shows this plan being carried out…however, as they prepare to strike,

they realize it was ‘Ali that was sleeping in the Prophet’s bed and that the Prophet had already



departed. This throws Abu Jahl into a real panic and he is later shown offering a bounty of 100

camels for any Meccan who captures Abu Bakr and Muhammad on their way to Yathrib. The next

scene shows Abu Bakr and the Prophet migrating together, and a Meccan finds them in the desert

and vows that no harm will come to them by him and that he merely seeks to warn them about the

bounty. In response, Abu Bakr conveys to the man (from the Prophet) that he will wear the bracelets

of Chosroes, the Persian emperor, one day. The man looks elated. As he rides back, he encounters

a group of Meccan horsemen who he tells to turn back since there was nothing to be found in that

direction and he looked everywhere but could not find them (Abu Bakr and the Prophet).

In Quba (just outside Medina), we see ‘Umar, Bilal, and other prominent Muslims anxiously awaiting

the arrival of the Prophet to the city. Suddenly, Abu Bakr and the Prophet (not shown) appear and

the people are elated. The next scene shows ‘Ali migrating on how own to Medina and emphasizesthe strenuous journey he faced; he walks, rather than rides on horseback. Before long, his feet are

bleeding and he is almost collapsing from exhaustion. He then arrives in Quba. The first person he

sees is ‘Umar, who greets him heartily. Next, we see the Prophet (only his camel is shown) and the

other prominent Muslims entering Medina, greeted by the song “Tala’a al-Badr ‘alayna” and palm

branches being waved. Meanwhile, in the background an exchange takes place between one

prominent notable of Medina (Abb Allah ibn Ubayy ibn Sulul) and the head of one of the Jewish

tribes (the Banu Qurayza I think) and they both agree to oppose the new religion brought by the

Prophet. The next scene shows the construction of the mosque of Medina with all the prominent

Sahaba taking part in its building. It is also implied the Prophet himself partook in the construction.

As they all finally stand in the mud and palm structure (the new mosque), ‘Umar announces the

mu’akha/brotherhood agreement declared by the Prophet, in which each Muhajir (Meccan) would

take as his “brother” one of the Ansar (Medinian Muslims). The next scene shows the Constitution of

Medina being read out which declares the Muslims and non-Muslims of Medina to be a single

“umma” or community, with rights and obligations to maintain so they could live in harmony. The

chiefs of the Jewish tribes of Medina are elsewhere shown reacting bitterly to this document,claiming it limits their rights and grants the Prophet unprecedented authority in a land which was not

even his. One of the chiefs also attacks the absurdity of the idea that the Prophet brought a divinely-

revealed scripture, as Moses did.

Review: This episode was alright, although not as engaging as the last two. I thought they did a

good job showing the various complications that arose as a result of the hijra, but they did very little

to show the danger of the journey itself. With the exception of ‘Ali, hardly any of the Sahaba are

shown suffering on the journey or lamenting the fact that they had to depart from their homeland.



This struck me as rather unrealistic. That said, I thought the representation of ‘Ali in this episode

was done excellently…his bravery, courage, intellect, and strength of will all come out very clearly.

He’s developing into one of the more interesting characters of the show. I thought some elements of

the episode were rather confused and some scenes made very little sense in the broader scheme of

things. I wasn’t sure what to make of the representation of the Jews of Medina…I thought it was

premature to depict them as scheming and plotting the VERY MOMENT that the Prophet sets foot in

Medina. The traditional texts certainly don’t present things in this way. But, in any case, I guess I’ll

have to wait and see in what direction they will take this before commenting further. I’ll end on a

positive, less critical note: the scene of the construction of the mosque, with Abu Bakr, ‘Ali, Hamza,

‘Uthman, and ‘Umar all partaking in its building and working together was definitely well done and

definitely captured the harmony of the early Muslim community.





Synopsis: The episode begins with one of the chieftains of the Jewish tribes venting about the claims

of Muhammad, about the universality of his message, and his assertion that he receives revelation

from God, in the same manner as Moses. The diatribe is meant to underscore the rejection of the

Prophet’s message by this individual who seeks to convince his compatriots to also oppose the

coming of Islam. At this point, another Jewish tribesman (a rabbi) interrupts and suggests that the

new arrangement should not be thought of as bad…after all there now exists a legal document

(Constitution of Medina) that regulates the relationship between the various communities in Medina

based on rights and responsibilities. He also indicates that the new religion is closer in its spirit to

Judaism than Arabian paganism. This is met with loud disapproval from the crowd who assert that

they are God’s Chosen People and their law cannot be superseded. The rabbi responds by telling

them that he does not seek to introduce doubt about their faith and, indeed, he is the most

knowledgeable about faith/jurisprudential matters, but that he urges them to honor the pact they

signed with the Prophet, since keeping true to pacts is a matter of religious faith. The chieftain

responds with strong disagreement and suggests that they will only utilize the pact as it suits their

interests, and will feel free to violate it whenever it seems most convenient.

The next scene opens with Bilal giving the athan (call to prayer) from the roof of the mosque of

Medina (minarets would not arrive for another couple of centuries) with onlookers expressing

surprise. Abu Bakr, who is just outside the mosque looks up at Bilal and smiles approvingly. When

‘Umar arrives on the scene, he tells Abu Bakr that he envisioned this moment (Bilal giving the

athan) in his dream…Abu Bakr responds and tells him that, indeed, another Sahabi (from the

Ansar) also had the exact same dream and told the Prophet as well, who responded by saying

“indeed, this is a truthful vision(ru’ya haqq)”. He then tells ‘Umar to go to the Prophet and tell him

about his vision/dream as well.

The next scene shows Mecca with a few pagans slaughtering a goat at the base of the statue of

Hubal. Khalid ibn al-Walid and ‘Amr ibn al-‘As are then shown having a deep discussion about the

current state of affairs in Mecca now that the Muslims (and the Prophet) have left the city. Khalid



expresses sorrow that the Muslims have left, since he states that they are the families and relatives

of the Quraysh and their departure deeply grieves the soul, as one grieves for a departed family

member. ‘Amr ibn al-‘As solemnly nods his approval. Khalid then goes on to raise the possibility of

a future conflict between the Quraysh and the Muslims in Medina. He asserts that if the Quraysh

were to win (on the battlefield), it would still be a defeat (for Mecca/Meccans) and if Quraysh were

to lose, it would also be a defeat for Mecca and Meccans. He then expresses great frustration at the

situation, where neither defeat nor victory can improve the situation. ‘Amr responds by saying that if

Muhammad truly is a Prophet and aided by God, then the proof of this will become clear in the end

with the victory of his message, but if he was not what he claimed to be then the Quraysh (“we”) will

defeat him.

Back in Medina, ‘Umar ibn al-Khattab (speaking on behalf of the Prophet, who cannot be shown orheard) is calling the Muhajirun and the Ansar to arms. He asserts that the caravan of Quraysh is

passing on its way to Syria and is laden with the wealth and goods of the Muslims, which the

Quraysh had confiscated following the hijra of the Muslims to Medina. He declares that the Prophet

has commanded that the Muslims raid the caravan and regain their lost property, since that is the

just course of action. In the background, ‘Abd Allah ibn Ubayy and one of the Jewish chieftains

(same one as before…forgot his name!) are discussing what they just witnessed and agree that it is

in their interest that the Muslims clash with the Quraysh, so as to hasten their downfall and bring

about their political collapse in Medina.

In Mecca, a messenger rushes into the city on horseback announcing that the Muslims were on their

way to raid the lucrative caravans on their way to Syria. In response, Abu Jahl makes a call to arms

and war. He then straps himself down with armor and weaponry (and I must say, they did a great

job with accuracy in this regard!) and runs into Khalid ibn al-Walid who is also in full gear. Abu Jahl

tells Khalid there’s no need for him to come to the battle and it is best he remains in Mecca to guard

the rear of the Quraysh. Meanwhile, among the sons of Suhayl ibn ‘Amr, a rift has developed. Bothare still imprisoned…but eventually ‘Abd Allah decides to join his father in taking part in the

expedition against the Muslims, while Abu Jundal remains staunchly committed in his faith and

refuses to abandon his faith. The Qurashi army is then shown setting out in great pomp and

splendor, with music playing and Hind bint ‘Utbah reciting war-like poetry to encourage the army.

Many of the chiefs of Quraysh are in the army…’Utbah ibn Rabi’ah, Umayyah ibn Khalaf, Abu Jahl.

As they continue their march in the desert, a messenger arrives from Abu Sufyan to tell the army

that they no longer need to continue since the caravan barely escaped from the Muslims’ raid and is

in good condition. ‘Utbah is elated, but Abu Jahl insists on continuing the march. He states that they



should not stop until they head to the wells of Badr (where the Muslims are encamped), defeat

them, celebrate with wine and listen to the songs of slave-girls…that, he says, is the only way to

restore the honor of Quraysh among the Arabs.

At the wells of Badr, ‘Umar and Hamzah–at the head of the small raiding force (313 in all) –see the

Qurashi army approaching. When Hamzah announces their approach, many of the Muslims are

hesitant and cry out that they were not expecting to encounter another army in battle. On the

Qurashi side, ‘Abd Allah ibn ‘Suhayl ibn ‘Amr has taken a horse and defected to the Muslim side;

apparently his intention all along has been to do so…his earlier declaration of abandoning Islam

being a farce. Suhyal ibn ‘Amr, disappointed at his son’s action, is then approached by ‘Utbah ibn

Rabi’ah (whose son Abu Hudhayfa is in the Muslim army as well), who asserts the tragedy of

fathers and sons having to fight against one another. As Abd Allah ibn Suhayl reaches the Muslimcamp, he is warmly embraced by ‘Umar and ‘Ali who are elated that he is in good health and that

he has joined them. When they ask about the state of his brother Abu Jundal, Abd Allah is shown

recalling how Abu Jundal did not have the ability or heart to meet his own father on the battlefield

and would prefer to remain imprisoned until God delivered him from his fate. Again, back in the

Qurashi camp, ‘Utbah is shown trying to convince Abu Jahl and the others to turn back since he

insists that no good can come from fighting Muhammad and meeting their own cousins, nephews,

and sons in battle. Abu Jahl responds by insulting ‘Utbah, accusing him of being soft because his

own son was a Muslim and even suggesting he was a coward in battle. This last point is overkill and

‘Utbah vows to prove Abu Jahl wrong (by fighting the Muslims).

Next, we see Abu Bakr approaching the Prophet’s tent to tell him that the Muslims are prepared for

battle and the lines have formed. Next we see the Muslim army assembled, all dressed in white and

quite organized, preparing to meet the Quraysh, who outnumber them 3:1. As is customary in these

ancient battles in Arabia, the Quraysh send out three of their champions to fight in single combat…in

this case they are ‘Utbah ibn Rabi’ah, al-Walid ibn ‘Utbah, and one other. From across the battle-lines, Bilal eyes Umayyah (his former master and tormenter) with a look that is essentially a death

stare, which seems to really unsettle Umayyah. The Muslim army then shouts in unison “God is

One” (Ahadun Ahad) several times, which was the slogan used at the battle of Badr. Next, ‘Utbah

and the two other Qurashi champions step forward with swords drawn and demand equals from

among their peers to combat. Hamzah and ‘Ali (armed with his characteristic double-tipped sword

Zulfiqar) both step forward accompanied by another Muslim I didn’t recognize. ‘Ali fights al-Walid

ibn ‘Utbah, Hamzah engages the unknown guy, while ‘Utbah combats the anonymous Muslim. ‘Ali

swiftly and powerfully disarms his opponent and cuts him down. Hamzah then knocks his counterpart



down to the ground and eliminates him quite quickly as well. As the fight between ‘Utbah and the

other Muslim seems to reach a stalemate, and ‘Utbah tries to retreat…Hamzah blocks his path and

kills him. Amidst shouts of “God is One” from the Muslims and shouts from the Quraysh the armies

charge each other. On the Qurashi side, the left flank is led by Umayyah and the central force by

Abu Jahl. On the Muslim side, the core force is led by Hamzah, the left flank by ‘Umar, and the right

flank by ‘Ali. As the two armies clash, there’s an interesting first-person view which shows the

perspective of the Prophet as he also charges with the Muslims. As the Quraysh charge Umar’s

flank, he orders his troops to unleash a volley of arrows upon the Quraysh before continuing the

charge. The battle is intense and is shown in far more detail than I can even attempt to convey in

words. Both ‘Umar and Ali’s battle skills and courage are highlighted in some detail throughout the

sequence. Shortly into the battle, Abu Jahl is badly wounded by a Muslim sword striking his thigh.

As he lays on the ground in pain, ‘Abd Allah ibn Mas’ud pins him down and strikes the death blow,but not before a short exchange between them. Next, Bilal is shown seeing Umayyah on the

battlefield and charging at him before swiftly killing him, as vengeance for all the torture he put him

through. The confusion that arises as a result of the death of their generals lead the Quraysh to

retreat hastily, although a few of them (including al-Walid ibn al-Walid ibn Mughirah, the brother of

Khalid ibn al-Walid) are captured.

The episode ends with the Muslims celebrating their victory by declaring the Oneness of God and

with the Qurashi prisoners being led away.

Review: I have to say, in all honesty, that this was probably one of the most exciting and fast-paced

episodes of the series thus far. Without a doubt, it represents the culmination of the first part of the

series, which focused on the humiliation and persecution of the Muslims. In this episode, we see the

first major Muslim response with the militarization of the resistance to the Quraysh and the call to

arms, which culminates with the Battle of Badr. We see the full maturation of many of the characters

encountered in the previous episodes and a lot of the earlier/slower scenes of dialogue andcharacter development make much more sense in light of this episode.

Before giving a detailed review of my thoughts on the battle, I wanted to get my criticisms out of the

way. I was really disappointed that the verses from the Qur’an (esp. Q. 22:39:

/ Permission [to fight] has been given to those who are

being fought, because they were wronged. And indeed, Allah is competent to give them victory)

which provided the justification for the use of armed force by the Muslims were not even mentioned

in the episode. This is an essential point which brings the issue back to the divine origin of the



message and the broader implications it has. In other words, I think it was important for them to

represent this (the beginning of armed struggle) as fundamental religio-political shift in the approach

of the Muslims, not merely a singular, reactionary moment in the history of Islam. After all, the

verses which were revealed which call for the fighting of oppression and the overthrowing of tyranny

are not merely relevant to the Battle of Badr, but are relevant for all time, as we can see from

current events in the Islamic world. Indeed, the valiant resistance in Syria has invoked this verse

again and again in reference to their struggle against the tyrannical Assad regime. It also would have

been nice for these verses to have been given some screen time, especially since the Qur’an is

essentially the heart of Islam and the prime motivator for the Muslims, so it needs to be injected

more into the dialogue and script. Also, I am bit disappointed with their representation of the Jewish

tribes…the portrayal is simply so confused that it seems quite unrealistic. Just my critique.

Now, the battle…let me begin by saying that the Battle of Badr sequence in this episode was one of

the most realistic and profound representations of medieval warfare I’ve ever witnessed. Every swing

of a sword and every movement has you on the edge of your seat…the bravery of ‘Ali, the valor of

‘Umar, the determination of Bilal are all portrayed brilliantly as if straight out of the Prophetic

biography or the maghazi literature. The only other comparable scenes I’ve seen in non-Hollywood

productions are the battle sequences from “Mongol”. Armor, weaponry, tactics, battlefield

interaction…all done excellently! I think this is a huge step forward for Arab cinema and hopefully a

sign of good epic productions in the future! I particularly liked the equal amount of attention given to

many of the characters, and the ability of the director to emphasize ‘Umar’s contributions to the

struggle against the Quraysh and his defense of Islam without overemphasizing it! ‘Ali, Hamzah,

Bilal, Abu Bakr, and ‘Abd Allah ibn Mas’ud are all given their fair share of screen time and Ali, in

particular, comes into his own as a major figure in this episode. The actor’s elegance in carrying

himself, his beautifully-recited Arabic, and his smooth handling of a sword all point to the fact that he

was an excellent choice to play ‘Ali, the knight of Islam (as he is known in Muslim folklore). Again, I

cannot emphasize enough how well this scene was put together…the soundtrack, acting,choreography, and the costumes/props make this one of the best battle scenes ever to be shown in

an Arabic television series. I was especially delighted by the fact that they did their research and

portrayd the leather armor, battle standards, and military tactics correctly. One slight inaccuracy,

however, was the use of curved swords/scimitars, which were actually NOT used by the

Muslims/Arabs until much later and were an influence of Persian and Turkish military culture. At this

juncture, the Muslims would have used similar swords to the Byzantines of the time…which is to say,

straight-edged swords. The sword of ‘Ali, Zulfiqar, would be the exception to this ofcourse.



The representation of the deaths of the major opponents of Islam and chieftains of Quraysh in this

battle was also done rather well. To show Bilal killing Umayyah and ‘Abd Allah ibn Mas’ud killing

Abu Jahl was perfect, especially in light of the character developments and interactions shown in

earlier episodes. Also, this happens to be exactly how the Prophetic biography and maghazi

literature portrays these events. I really enjoyed seeing how the Quraysh went from an arrogant,

powerful force enshrouded with song, musk, wine, and silk robes at the beginning of the episode to

a defeated, leaderless retreating rabble by the end of it. It shows how powerful and transformative of

an event this one battle was. I can say so much more but I’ll leave it there… this review is longer

than usual as it is!



”Umar” Ramadan Series: Review and


Synopsis: The episode starts with the aftermath of Badr, showing the Qurashi prisoners. The

situation in Mecca is then shown with dozens of women dressed in black and mourning the loss of

their sons/husbands/fathers/brothers at the Battle of Badr. Hind bint ‘Utbah, who lost her uncle,

father, and brother in the battle, is shown crying and wailing in her house with several other women.

Abu Sufyan then comes into the room and yells at her and urges her to stop wailing. Hind then vows

that she will not rest until Hamzah (who killed ‘Utbah at Badr) is dead and she has cut him open

and tasted his liver (quite disturbing scene to say the least!). At a Qurashi council held later, Abu

Sufyan is seen debating with Safwan ibn Umayyah and Ikrimah ibn Abu Jahl, both of whose fathers

were killed at Badr. Abu Sufyan tells them to direct their anger to the Prophet who was the one “who

placed swords in the hands of slaves and shepherds and made them lords (literally “imams”) in their

own right.” They all then vow themselves to revenge upon the Muslims, which is met with unanimous

agreement in the council. Khalid ibn al-Walid, while present at the council, is shown deep in thought

about his brother al-Walid who was taken prisoner after Badr.

Meanwhile in Medina, Bilal is seen tending to the Qurashi prisoners and giving them water. He tells

them that the Prophet has agreed to allow them to be ransomed, each in accordance with his

wealth. He also states that if one of them is unable to ransom himself, then in exchange for his

freedom he should teach one of the Muslims to read or write. Al-Walid ibn al-Walid then strikes up a

conversation with his jailers, expressing his gratitude for their generosity in giving those who had

fought against them food and water. Suhayl ibn ‘Amr is also shown among those imprisoned. Back

in Mecca, Abu Jundal is depicted as refusing to go to Medina to pay the ransom for his father

(Suhayl).

In Medina, the brother of Suhayl is shown offering himself in the place of Suhayl, while the latter

goes to Mecca and returns to Medina with the ransom payment. A very interesting scene, which

underscores the importance of blood-ties in this Arabian society. As ‘Umar escorts Suhayl out of the

city, he tells him that the only reason he is still standing is because of the Prophet’s mercy. ‘Umar

continues and says that if he had things his way, he would have severely punished Suhayl for all the



abuses he had levied against the Prophet in the past. Suhayl is touched when he hears about the

Prophet’s mercy. From a distance, Abd Allah ibn Suhayl is shown looking towards his father and

weeping, saddened by the fact that he was taken prisoner and that he still had not accepted Islam.

Next, we see Khalid ibn al-Walid imploring Umar –for the sake of their kinship ties –to release his

brother al-Walid. ‘Umar responds by telling him that he needs to pay the ransom and that with

regard to kinship ties, Abu Jahl was his uncle but he died with ‘Umar being one of his staunchest

opponents. The next scene shows Khalid and his brother al-Walid riding back to Mecca…looks like

Khalid paid the ransom after all. Khalid is seen scolding his brother for allowing himself to be taken

prisoner. Suddenly, al-Walid announces that he never, for a minute, was an opponent of the

Prophet. Khalid is infuriated that his brother refers to Muhammad as “the Prophet of God”. Al-Walid

responds by explaining how the Prophet brings nothing but good. He goes on to say that for years

he was contemplating the message of the Prophet, despite of his father’s staunch opposition toIslam, and realized that only arrogance and pride prevented al-Walid ibn al-Mughirah (his father)

from embracing Islam. He then announces that he is a Muslim. Khalid angrily tells him that he

should have declared his conversion before he was ransomed with all the wealth he paid. al-Walid

says he deliberately waited for himself to be ransomed so no one would claim that he only converted

to Islam to free himself from captivity. In Mecca, Safwan ibn Umayyah and another individual

(‘Umayr) are speaking of a plan to assassinate the Prophet, which ‘Umayr takes upon himself as a

task. The next scene shows Khalid ibn al-Walid dragging his brother al-Walid into a prison cell in

Mecca as punishment for his conversion.

The next scene shows ‘Umayr entering Medina on his camel, at which point ‘Umar ibn al-Khattab

states that “this is the enemy of God, ‘Umayr who does not come here except for an evil purpose.”

He demands to know why ‘Umayr has come, at which point th latter responds that he has come to

ransom his son who is held prisoner. He asks to see the Prophet, but ‘Umar is reluctant to allow

him to do so…at this point, Bilal interrupts and states that the Prophet has given ‘Umayr permission

to speak with him privately. We are not shown what happens next and the next scene shows thereturn of ‘Umayr to Mecca where he is warmly embraced by Safwan ibn Umayyah who asks to know

what happened. ‘Umayr states quite bluntly that he has accepted Islam. He then goes on to explain

that Muhammad is indeed a Prophet and he had known (thanks to divine knowledge) that ‘Umayr

had come to Medina to assassinate him and told him that…’Umayr says that none but a Prophet

would have known about that plan, since it was a strict secret. Safwan is outraged and tells ‘Umayr

that he has been switched and demands that he removes himself from his presence. ‘Umayr is then

shown preaching in public in Mecca, announcing his conversion to Islam and calling people to the

faith. He states that he had gone to Medina with the express intention of murdering the Prophet, but



what he found was a Prophet of God who cared for him and his salvation. As such, he says that he

embraced Islam and took it upon himself to preach Islam publicly and call others to the faith in the

hope that his previous sins would be forgiven. He states that the Quraysh are an ungrateful

lot…rather than being thankful that God has blessed them with a Prophet from among themselves,

they continue to disobey and fight against him. Abu Sufyan, Khalid ibn al-Walid, and Ikrimah ibn Abu

Jahl then throw a tantrum and yell at ‘Umayr to be silent and leave the city.

Next, we see Abu Sufyan sitting with a few others and being declared the foremost chieftain of the

Quraysh. Safwan is speaking directly to Abu Sufyan and telling him that the standing of Quraysh was

greatly eroded by the defeat at Badr and continues to suffer as a result of the empowerment of

Muhammad in Medina. Hind then appears on the scene and urges the elders of Quraysh to meet the

Muslims in battle once more. Next, we see the Quraysh summoning Wahshi to them, who isapparently the most talented in Mecca at throwing a spear, and telling him that he will accompany

them to the next battle. They say that if he succeeds in killing Hamzah, he will have attained his

freedom. Hind adds that if he is successful she will throw in her jewels as reward. In the following

scene, Wahshi is seen sharpening his spear and talking with Rayhanna and expressing his

excitement about his impending freedom. He says he does not care about intra-Arab conflicts, and

only seeks his liberty, even if that means killing one man.

The focus then turns to Medina with hundreds of Muslim warriors, led by Hamzah, marching to

battle. At this point, Abd Allah ibn Ubayy withdraws an entire contingent of the army and heads back

to Medina. Meanwhile, within the Jewish quarter of the city a discussion is occurring between several

of the Jews themselves about the pact of Medina and their obligation to assist the Prophet militarily.

The rabbi explains that they are obligated, by both legal norms and religious values, to fight

alongside the Prophet and thus fulfill their oaths to him. The Jewish chieftain, however, strongly

disagrees and accuses the rabbi of being a secret Muslim. The rabbi responds that he is indeed a

Jew, and one who keeps his word and fulfills his oaths. The episode ends with the rabbi telling theJews to take whatever course of action they see fit, but as for himself…he was going to join the

army in fulfillment of his oath.

Review: This episode was a well-done follow up to the Battle of Badr and does a good job

transitioning into the Battle of Uhud. I particularly liked how they conveyed the conversions of al-

Walid ibn al-Walid and ‘Umayra, demonstrating how more and more Qurashis were gradually

entering into the religion. Hind emerges in this episode (as if it wasn’t obvious enough already) as

the primary villain, whose desire for revenge for the deaths of her relatives develops into a hatred for



the Prophet and Islam. Abu Sufyan, who was a rather minor figure in previous episodes, also takes

on a major role as the new chieftain of the Quraysh following the deaths of Umayyah ibn Khalaf,

‘Utbah ibn Rabi’ah, and Abu Jahl. The final scene with the Jewish tribe of Banu Nadir was done

quite well I thought, and departs from the stereotypical depiction of Jews which is quite common in

Arab cinema. I’m looking forward to seeing how that part of the story is developed further. I also

thought it was quite wise on their part to avoid showing the whole execution of prisoners after Badr

and the whole controversy surrounding that. It would probably confuse the hell out of a 21st-century

audience and send the wrong moral message. However, one critical comment I would have is about

the absence, rather than the inclusion of certain facts. I was really upset that the show has

completely sidelined or completely excluded the figures of ‘Ammar ibn Yasir, Ja’far ibn Abi Talib and

Zayd ibn al-Harithah, not to mention al-Zubayr ibn ‘Awwam, Talha ibn ‘Ubaydallah and many many

others. These are all key figures who will need to be brought into the story at later points due to theircentral roles. Ja’far ibn Abi Talib, in particular, is one of the most central figures at this point…since

he was, along with ‘Umar, Abu Bakr, ‘Ali and ‘Uthman, one of the key companions around the

Prophet. Oh well, I guess I should be realistic that with a show like this it is very difficult to integrate

all the key characters.





Synopsis: This episode picks up from the previous one (there I go stating the obvious again lol).

The year is 625 and the Muslims are encamped at Uhud. The Muslim archers are depicted as

taking their positions on the mountain, at which point Hamzah announces that the Prophet has

ordered that under NO circumstances whatsoever are they to abandon their posts, whatever course

the battle may take. The Qurashi army is shown opposite the Muslims and is quite large…no CGI,

just actors and extras. About 3000 soldiers, which is the around the same figure listed in classical

accounts. As the Qurashi champion steps forward, ‘Ali meets his challenge and draws his sword. He

tells his opponent that either his sword will send the Qurashi to hell or the Qurashi’s sword will send

‘Ali to heaven. ‘Ali then quickly, with two swift motions of Zulfiqar (his sword) brings his opponent

down, but –following the Qurashi’s pleas for mercy–does not strike the killing blow. Elsewhere, we

see the Jewish rabbi riding his camel on the way to the battle, unaccompanied by anyone else. Back

at the battle, Hind and the other Qurashi women are seen banging on drums, reciting war poetry,

and urging their kinsmen onto battle. Abu Sufyan and Ikrimah ibn Abu Jahl lead the charge and

lunge towards the Muslims. They are met with a massive volley of arrows from the mountain which

stops their charge. ‘Umar, ‘Ali, and Hamzah then draw their swords and lead the charge against the

Quraysh. As the Muslims cut through the Qurashi ranks, they begin to withdraw…with the women,

led by Hind, trying unsuccessfully to persuade them to return to battle.

As the Muslims overrun the Qurashi camp, the archers on the mountain begin to descend and join

the rest of the army in the rout. The few that remain attempt in vain to convince them to remain in

their positions as the Prophet commanded. As the Muslims begin looting the enemy camp, Khalid

ibn al-Walid leads a cavalry charge around the mountain and cut down the Muslims from behind. It’s

a complete rout and massacre. We see many prominent Muslims fight bravely but are nevertheless

killed…even the brave Jewish rabbi who joined the battle falls after battling valiantly. Wahshi, for his

part, is searching for Hamzah on the battlefield and when he sees him, he throws the spear with all

his power…it goes straight through Hamzah, killing him almost instantaneously. ‘Umar sees Hamzah

fall and cries out; ‘Ali is frozen with shock and anger at seeing the mangled body of his uncle. Many

of the Muslims begin to flee the battle as the news of their beloved general’s death reaches their



ears. Notably, one Muslim (a Medinian woman) stands her ground and continually fires arrows,

bringing down many of the Quraysh. Only a few Muslims remain –including Abu Bakr, ‘Umar, ‘Ali–

gathering around the Prophet (implied) and protecting him from harm. They suffer several blows to

protect him. Slowly, they retreat to the top of the mountain, while the Quraysh at the base call out

mockingly for them to come down and fight. Back at the battlefield, Hind finds Hamzah’s fallen body

and cuts him open. She then stands up with her bloodied knife pointing towards the Muslims on the

mountain and declares that she has avenged her dead relatives. Abu Bakr is deeply affected by this

and begins weeping at how she mutilated Hamzah. ‘Ali and ‘Umar look very somber and angered.

Hind then goes to Wahshi and personally rewards him with her jewels.

Next we see the Quraysh marching back to Mecca in triumph. When back in Mecca Wahshi is

celebrating his newly-acquired freedom and Khalid ibn al-Walid is praised as the hero of the victoryby all. As Wahshi is free, he wears the turban and robes of an Arab noble and expects better

treatment. He enters the council of the Quraysh and is scolded severely and told he does not belong

among Arab nobles. Clearly, although free he is still treated as nothing more than a slave. Safwan

ibn Umayyah then declares that things have deteriorated so much in Mecca that even a black slave

expects the privilege of being able to sit with the Quraysh as an equal. As he departs the council, he

bumps into another noble outside who calls him “slave” (‘abd) and tells him to watch where he is

going. Wahshi goes into a kind of trance as he walks through the streets…and the reality begins to

settle in: he will never be equal or even worthy in the eyes of the Quraysh. As he reaches his house,

he begins weeping in sadness. He then goes to Rayhanna (the slave-girl) and proposes marriage to

her…she refuses, telling him that she has become a follower of the Prophet and a Muslim. He looks

confused and frustrated. But, since he just killed Hamzah, it’s a bit hard to feel sorry for the guy,

although on some level there is a degree of pity one feels for his situation.

The next scene shows the Jewish chieftain of the Banu Nadir speaking to the Qurashi council and

telling them that although they differ in religion, they share a common enemy: the Prophet. Theythen proceed to concoct a plan in which the Meccans would attack Medina and the Banu Qurayza

within the city would also launch an attack. The Jewish chieftain explains that a certain portion of the

Medinian aristocracy, who the Muslims call “al-Munafiqun,” staunchly oppose the Prophet and will

also possibly join in any attack. They (the Quraysh and the Jewish chieftain) then pledge

themselves in alliance to each other.

In Medina, Salman al-Farsi explains a military strategy he learned in Persia in which a ditch could be

constructed around the city to prevent a direct attack. ‘Umar agrees and tells the Prophet his own



strategy for developing this plan in order to maximize its effectiveness. The majority of the Muslims

agree and the next scene shows the Muslims building the ditch around the city. As they dig, Salman

struggles with a rock which doesn’t seem to budge and he cries out. The Prophet hears him and

approaches and strikes the rock three times with his pick-axe. This seems to be an event of great

significance and ‘Umar is next shown announcing this act to the other Muslims on the other side of

the city: “O Muslims, the Prophet struck the rock three times, each time smiling. He (the Prophet)

asserted that ‘With the first blow, God opened up to me the land of the Levant, with its palaces, and

with the second blow, He has given me the keys of Persia and-by God-I can see the beautiful

palace of Ctesiphon, and with the third blow I was given Yemen…indeed, I can witness the gates of

San’a from this very spot!” ‘Umar tells them that now they know what will happen, they must show

nothing but bravery in the face of the coming storm represented by the impending Qurashi attack.

Salman then appears behind ‘Umar and attests to the truthfulness of his words…’Umar responds bysaying that God has guided the Muslims through Salman’s wisdom and knowledge (i.e. his military

strategy) and that he is indeed one of the Muhajirun. Then one of the Ansar cries out : “No, by God,

he is one of us! One of the Ansar.” Abu Bakr then says that the Prophet heard the whole exchange

and declared “Indeed, Salman is one of us, the Ahl al-Bayt!” All the Muslims declare the greatness

of God (“Allahu Akbar”) after these words. The Munafiqun of Medina see this whole scene and scoff

at the possibility of the Muslims ever setting foot in the palaces of Syria or Persia.

The following scene shows the Battle of the Ditch, with the Meccan cavalry led by Khalid ibn al-

Walid leading the charge against Medina. As they come up against the ditch, they stop their charge

and look bewildered. The cavalry withdraw and later that evening as the war council convenes, the

Jewish chieftain of the Banu Nadir explains to the Quraysh the idea of the ditch and tells them some

more about Salman al-Farsi. Abu Sufyan insists that the Quraysh will maintain the siege even if they

have to starve Medina into starvation while Khalid ibn al-Walid suggests that the Banu Qurayzah

should be encouraged to attack the Muslim positions. As the Jewish chieftain goes to the fortress of

the Banu Qurayzah on the east end of Medina, the gates are firmly closed and the chieftain of theBanu Qurayzah speaks from the top of the gate and explains that they have a treaty with the

Prophet and will not violate it. The Quraysh-allied Jewish chieftain, who is apparently from Banu

Nadir, attempts to get the Banu Qurayzah involved in the war against the Prophet. Ka’b explains that

it’s easy for the Banu Nadir to make such claims from faraway Khaybar where they are based, but

the Banu Qurayzah are based in Medina and within striking distance of the Muslims. The Banu Nadir

chieftain then explains that Medina is impenetrable to the Quraysh unless the Banu Qurayzah violate

their oaths and attack the Muslims from behind…an ingenious plan he says. However, should the

plan fail the chieftain vows that he will come to the immediate assistance of the Banu Qurayzah.



Word soon reaches the Muslims that the Banu Qurayzah have amassed within their fortress and

fortified their positions. Messengers from the Awz and Khazraj are sent to check on the situation…at

which point the Banu Qurayzah are intransigent, insulting the Prophet and claiming they have no

binding oaths or treaties. The episode ends with the Muslims beginning their attack on the Banu

Qurayzah, for the betrayal that occurred.

Review: This episode was very eventful, covering everything from the beginning of Uhud to the

middle of the Battle of the Ditch. For me, the battle was one of the most important and interesting

parts of the episode and it was represented quite well, although the presentation of Badr was done

much better. The martyrdom of Hamza was done beautifully and was very painful and sad to watch.

I loved the inclusion of the famous Ansari lady (whose name I seem to have forgotten, but she

appears in almost all books of Prophetic biography and hadith) at the Battle of Uhud, which stressesthat armed struggle in defense of the faith was an obligation in which men and women took part. I

found the scenes with Wahshi struggling to be accepted into the Quraysh quite profound…it conveys

perfectly the social hierarchy of Mecca in pre-Islamic times. In so many ways, the way these

exchanges were framed was as a modern social critique of the situation in Gulf societies were such

social stratification exists and where dark-skinned Arabs or Africans are still called ‘abd (“slave”).

I also found the sequence of the Battle of the Ditch to be done quite well…I particularly enjoyed the

integration of the character of Salman al-Farsi into the story (I had begun to worry he wouldn’t make

an appearance!). The moment where he was declared to be the Ahl al-Bayt of the Prophet was also

very well done…and I’m very glad they included it. It’s a very important moment in Islamic history

and speaks to the complete equality of Arab and non-Arab in Islam. Finally, the beginnings of the

conflict with the Jews are not done entirely honestly. The series did not mention how the tribes of

Banu Qaynuqa’ and Banu Nadir had already been driven out of Medina to Khaybar (following a

series of conflicts with the Muslims in Medina) so that the viewer gets the impression is that there is

really no history of conflict between the Muslims and the Jews by the time of the Battle of the Ditch.In fact, the Battle of the Ditch represented the culmination of such conflict, and not it’s initiation. I

just thought this would be worth pointing out. Also, it’s unfortunate that they did not show the high

proportion of Jews that converted to Islam in Medina. Generally, the show gives the impression that

most of the Muslims are either Muhajirun and Ansar… hardly any mention is made of other Arab

tribes, Bedouins (these guys appear a lot in the hadith literature), Jews, or other groups converting

to Islam. Perhaps I’m being overly critical, but I think this diversity is important and this

cosmopolitanism in Medina would certainly play a major role in shaping the vision of ‘Umar when he

became ruler of a multi-cultural empire.





Synopsis: The episode begins by showing the Muslims besieging the fortress of the Banu Qurayzah .

On the other side of Medina, the siege of the Quraysh is shown with both sides becoming

exasperated by the long wait and cold desert wind at night. In the distance, ‘Abd Allah ibn Ubayy

with the other Munafiqun laugh at the situation of the Muslims and assert that the Prophet is truly

absurd to promise his followers the palaces of Caesar and Chosroes when he cannot be sure of his

own safety. The next day, the Quraysh send in their cavalry for the charge, but are met with the

spears and arrows of the Muslims. The battle intensifies, with injuries on both sides and we are

shown some of the Muslims being tended to behind the battle lines. In addition, one Qurashi defects

to the Muslim side and converts to Islam in the presence of the Prophet. Next, the Banu Qurayzah

are seen in their fortress deliberating on what course of action to take. In the end, they decide to

resist and fight until the last man as long as they can rely upon the support of the Quraysh.

Back at the battle on the other side of Medina, hundreds of Qurashi infantry are shown as charging

at the ditch and destroying a small part of the defenses. Next we see some of the prominent Muslim

cavalry and Qurashi cavalry face off, at which point ‘Ali and another Qurashi noble (‘Ali’s cousin)

challenge one another to single combat. The duel is quite intense with neither getting the better of

the other until ‘Ali overpowers his opponent and disarms him. As ‘Ali is about to strike the death

blow, he stops, having been moved by pity. However, his opponent slyly withdraws a dagger and

attempts to strike ‘Ali, but the latter swiftly strikes him down with his sword. The Quraysh look

terrified and withdraw their attack for the day. That evening, in the Qurashi camp, a few of the

nobles are being briefed on the situation in the city by one of their Medinian allies, who tells them

that opposition to the Prophet within the city is half-hearted at best and that the Jewish tribes had

(unsuccessfully) sent emissaries to the Prophet as an attempt at reconciliation. The next morning,

Ikrimah ibn Abu Jahl goes to the Banu Qurayzah’s fortress and attempts to convince them to mount

an attack…the chieftain responds that it’s the Sabbath when such acts are forbidden. He also says

that he doesn’t trust the Quraysh, since it is likely that if the fighting intensifies, they will withdraw

from the attack and go back to Mecca, leaving the Banu Qurayzah standing alone against the



Muslims. The Banu Qurayzah vow NOT to fight until the Quraysh grant them hostages from among

themselves (as a political guarantee), something that Ikrimah bluntly refuses to do. At the siege of

the Medina, Abu Sufyan expresses frustration with the course of events and declares his intention to

abandon the siege and withdraw; the rest of the Quraysh follow suit. The news is met with joy and

celebrating on the Muslim side the next morning.

The next scene shows ‘Umar, speaking on behalf of the Prophet, and telling the people that God

has commanded the Muslims that they should not put down their weapons until they have defeated

the Banu Qurayzah and pray the afternoon prayer (‘asr) in their fortress. We then see the chieftain

of the Banu Nadir entering the Qurayzah fortress and, curiously, casts eyes upon the women and

children of the tribe who look deeply exhausted and saddened by the current siege which they have

been subjected to. He then meets the Qurayzah chieftain and tells him that he is here to diealongside him. The next scene has some of the Sahaba (notably ‘Umar) leaning over Sa’d ibn

Mu’adh, one of the Muslims who was injured at the Battle of the Ditch. Following a short speech in

which he talks about how this war has changed the fortunes of the Muslims, he passes away. As the

women of Sa’d’s household mourn, Bilal tells them to stop and put their trust in God. ‘Umar tells

Bilal to allow them to mourn.

Meanwhile, in Mecca, Khalid ibn al-Walid and ‘Amr ibn al-‘As are having one of their reflective

discussions again. ‘Amr seems frustrated and exasperated by the situation, as does Khalid. ‘Amr

then says it feels like only yesterday that the elders of Quraysh were sitting in their council chambers

discussing Muhammad and his new faith; Khalid reminds him that it has been over 19 years. ‘Amr

says that it is only a matter of time before the idols are removed from the Ka’ba and the Prophet

and his companions are circumambulating the structure. Khalid, a bit worried at this point, asks ‘Amr

what is on his mind. ‘Amr says “hijra”. Khalid says “to him (i.e. Muhammad)?!”. ‘Amr responds: “No,

far away from him…from Quraysh…and from the Arabs.” Khalid tries to bring ‘Amr to his senses

(since he clearly thinks he has lost his mind) , but the latter tells him he no longer cares how thesituation of Islam and Quraysh develops (for better or for worse) and he wants to move on with his

life. The Qurashi council (later in the day/week) is outraged at ‘Amr’s departure from Mecca and

start abusing him…but Khalid comes to his defense. Abu Sufyan, however, declares that ‘Amr acted

merely in his own interest…observing the situation from afar until it becomes clear which side will

prevail.

The next scene is the pilgrimage to Mecca, where the Muslims –acting upon a vision of the Prophet –

make the journey to the city dressed in the white ihram and bearing no weapons. The Quraysh, on



horseback and fully armed, ride out to meet the Muslims, who are encamped at Hudaybiyya. An

Arab tribesman from Khuza’a, who was apparently in the Muslim camp speaking with the Prophet

(although he himself had not embraced Islam) and tells the Quraysh that the Muslims come in good

faith and only to sanctify the Holy Ka’ba. Abu Sufyan asserts that never will the Muslims enter

Mecca. The tribesman says that this will cause problems between the Quraysh and the rest of the

Arabs, who will view this as a violation of the rights of any pilgrim to visit the sanctuary at Mecca.

Another Arab emissary goes to the Prophet and tries to convince him to abandon his pilgrimage and

tells him that he should not place any trust in his Companions, since they will easily abandon him.

Abu Bakr then retorts and asserts that never will they abandon the Prophet, no matter how tough

things get. The emissary goes back to the Quraysh and tells them : “I have visited Chosroes of

Persia in his kingdom, Caesar in his kingdom, and the Negus in his kingdom, and –by God –I have

never seen a leader so loved and cherished by his people as Muhammad by his Companions” andadvises them to take a diplomatic course of action. ‘Uthman ibn ‘Affan is next seen entering Mecca

as an emissary on behalf of the Prophet. ‘Uthman is shown sitting among the Quraysh in a council,

where Abu Sufyan is explaining the delicate political situation of the Quraysh to him and suggests a

compromise solution agreeable to both parties.

In the Muslim camp, ‘Ali, Abu Bakr, and ‘Umar express concern over the delay of ‘Uthman inside

Mecca. Rumor soon spreads in the Muslim camp that ‘Uthman has been murdered treacherously by

the Quraysh inside Mecca…which prompts outrage and calls to war by some of the Companions

(esp. Ali and Umar). The Prophet then calls his companions to renew their bay’ah (oath of

allegiance) under a tree…this is the famous bay’ah al-ridwan, mentioned in the Qur’an. Inside

Mecca, Khalid ibn al-Walid expresses concern that the rumor that ‘Uthman has been killed will spark

another war between the Muslims and Quraysh and suggests that ‘Uthman should be released. The

next scene shows the latter riding his camel back into the Muslim camp, which is relieved to see him

safe and sound. Suhayl ibn ‘Amr is then sent as an emissary to the Muslims and is seen entering

into negotiations in the tent of the Prophet. Some of the Sahaba are shown emerging from theProphet’s tent frowning. ‘Umar seems particularly frustrated and asks Abu Bakr that since the

Prophet is God’s Messenger, and that the Muslims are true believers and the Quraysh are

polytheists, then why they should have to abandon their pilgrimage. ‘Umar is really angered by the

humiliating terms of the Hudaybiyya agreement, which he feels are unfavorable to the Muslims. Abu

Bakr tells ‘Umar that the Prophet only does as he is commanded by God, so he should place his

trust in that and obey. ‘Umar looks convinced, but still a little bit upset at the situation.



The next scene has Ali reading the terms of the treaty of Hudaybiyya in front of witnesses. The

treaty is 10 years in length and is meant to ensure peace between Quraysh and the Muslims. The

treaty: “In the name of almighty Allah. These are the conditions of peace between Muhammad, son

of Abdullah and Suhayl ibn Amr, the envoy of Mecca. There will be no fighting for ten years. Anyone

who wishes to join Muhammad and to enter into any agreement with him is free to do so. Anyone

who wishes to join the Quraish and to enter into any agreement with them is free to do so. A young

man, or one whose father is alive, if he goes to Muhammad without permission from his father or

guardian, will be returned to his father or guardian. But if anyone goes to the Quraish, he will not be

returned. This year the Muslims will go back without entering Mecca. But next year Muhammed and

his followers can enter Mecca, spend three days, perform the tawaaf. During these three days the

Quraish will withdraw to the surrounding hills. When Muhammad and his followers enter into Mecca,

they will be unarmed except for sheathed swords.”

The condition of the treaty about returning runaway Muslims back to the Quraysh is particularly

problematic and causes some dissension among the Muslims. The signatories and witnesses to the

treaty on the Muslim side are ‘Ali, Abu Bakr, ‘Umar, Sa’d ibn Abi Waqqas, ‘Abd al-Rahman ibn ‘Awf

and ‘Abd Allah ibn Suhayl ibn ‘Amr. Just as the treaty is confirmed and Suhayl departs from the

Prophet’s tent, Abu Jandal (Suhay’s other son) comes running to the Muslims asking for protection.

Abu Bakr, with sadness, speaks on behalf of the Prophet and tells Abu Jandal that the Prophet has

contracted a pact with the Quraysh and cannot violate it. He tells Abu Jandal that the Prophet urges

him to be patient and that God will deliver him and the other oppressed Muslims from their situation

before long. By the way, the year is about 628 when the treaty is established.

Review: This episode covers a lot of ground, going from the Battle of the Ditch all the way to the

Treaty of Hudaybiyya. These two events are perhaps the most controversial episodes within the

entire Prophetic biography. In the first case, I think they did a good job showing the siege of Medina,

the alliances between the Jewish tribes and the Quraysh…but they did a horrible job depicting thewhole situation with the Banu Qurayzah. Not only did they fail to show how the conflict ended (after

building it up so much!) but they did not even bother to take a position on or address the most

controversial aspect: the post-battle executions of the Banu Qurayzah…with some sources

suggesting up to 1200 Jewish men massacred. This is in every single book of Prophetic biography,

but naturally it poses problems for a modern audience who would like to see the series reflect their

own worldview rather than that of the seventh century (which is so far removed from the concerns

and perspectives of a 21st-century audience). As such, I can understand why they failed to depict it,

but I am still bewildered by the fact that the producers spent so much time focused upon building up



the Jewish-Muslim conflict, while failing to indicate how it was resolved. A rather silly decision in the

long-run.

As for the Treaty of Hudaybiyya, I think here they absolutely did NOT shy away from any controversy

at all and conveyed the complexities of the situation perfectly and did a great job showing thee

frustration of the Muslims with the terms of the treaty. I liked how they included the discussion

between ‘Umar and Abu Bakr in which the former is protesting against the terms of the treaty, while

the latter reminds him of the Prophet’s divinely-received knowledge and wisdom…it really captures

the distinction between the two men. Although both are absolutely committed to the Prophet and

Islam, Abu Bakr tends to be the more level-headed, while ‘Umar often allows his anger to get the

better of him. It is important to underscore that ‘Umar’s outrage was more directed at the arrogance

of the Quraysh than at any action on the Prophet’s part…after all, he was one of the key witnesses

and signatories to the treaty! That they showed Abu Jandal ibn Suhayl being the first Muslimsubjected to the terms of the treaty and being forced to return to Mecca was deeply saddening, but

shows the stark reality which the treaty inaugurated. It emphasizes that the Prophet was true to his

word and oath, despite the specific circumstances. Thus, the episode did a wonderful job conveying

the social consequences of this treaty with the Quraysh.

Finally, a major criticism. I really feel that there needs to be a more concrete integration of Qur’anic

verses and specific dialogue from the hadith literature into the script. Qur’an, especially, is important

because many many verses were revealed in reference to the particular circumstances depicted

within these episodes. Quite frankly, I was shocked that more emphasis was not placed on the

bay’ah al-Ridwan (known also as the Pledge under the Tree), perhaps one of the most important

events in the Prophetic biography…it is even mentioned in the Qur’an: “Certainly was Allah pleased

with the believers when they pledged allegiance to you, [O Muhammad], under the tree, and He

knew what was in their hearts, so He sent down tranquility (al-Sakeenah) upon them and rewarded

them with an imminent conquest” (48:18). This verse has massive significance in the history of

Islam (especially among Ahl al-Sunnah, for whom it is the basis for the understanding of theuprightness of all the Sahaba who were present at this pledge of allegiance) and has a lot of

commentary on it. I think this is one fundamental weakness of the show…that it is decidedly far more

historical than it is religious, although (ofcourse) this has its benefits as well. Still, one must realize

that the Qur’an is the MAIN source for our history of early Islam and, as such, needs to be cited

more. Also, last but least, the Qur’an was also the prime motivating force for the actions of the

Muslims and their prime consolation.

Overall, not the most well-structured episodes but one that succeeds in covering a lot of ground and

raises a bunch of interesting questions.





Synopsis: The episode begins with Suhayl ibn ‘Amr and his son Abu Jandal in their home. The

former is boasting about how the conditions of the treaty are favorable to the Quraysh, while the

latter reminds him that the terms actually have an underlying wisdom which are favorable to Islam. In

particular, Abu Jandal argues, that the condition that Muslims are obligated to send any defectors

from Quraysh back to Mecca while the Meccans were not obligated to do the same actually reflects

the confidence of the Muslims and the insecurity of the Quraysh. One of the Muslims from Mecca is

shown fleeing to Medina, but is soon forced to return to Mecca due to the conditions of the treaty.

However, on the way back, he flees from his captors and goes into exile (neither in Mecca nor in

Medina), living the desert. Soon, this desert community of Muslims grows exponentially as more and

more Muslims from Mecca flee from the city. These Muslims are then shown as raiding a wealthy

Meccan caravan that passes nearby…probably as a means of making their living. One of the

Muslims rounds up the prisoners from the raid, tells them their (i.e. the Muslims’) quarrel is with

Quraysh, and then releases them all…sending them on their way.

In Mecca, the Quraysh are gathered in a council and are discussing the real predicament they are

in. Many of the Muslims in Mecca, including those from prominent families, have fled to the desert to

join the exiles and have taken part in the raiding of caravans. The problem for them is that by doing

so they have not broken the treaty with Muhammad (since they didn’t go to Medina) but they

nonetheless have proven destructive to the economy of Mecca and to its prestige. They seem in

complete confusion and have no idea what to do. Safwan ibn Umayyah goes to Medina to speak

with the Prophet about the situation and he brings up the treaty. He tells the Prophet that the

Quraysh are willing to drop the clause of the treaty declaring that the Muslims who flee to Medina

are obligated to be returned from Mecca, and insists that the Prophet incorporate the desert exile

community into the Muslim community at Medina, bringing them under his control. An Ansari

emissary is sent to the desert community telling them about the change and inviting them, on behalf

of the Prophet, to settle in Medina. They are happy to hear this news and accept and make the

journey to Medina. Upon their arrival, they are warmly welcomed by the Muslims in the city.



Abu Bakr and ‘Umar are walking and talking and the former tells the latter “what do you think now,

O ‘Umar…now that you have seen how things played out?” He’s referring to ‘Umar’s initial doubts

about the Treaty of Hudaybiyya ofcourse. ‘Umar responds by praising God and declaring that the

Prophet knows best and God Almighty truly did grant him the wisdom and foresight to see the best

path forward, and he expresses his sorrow for ever having doubted this, asserting that anger had

gotten the best of him. He then wonders how he can ever forgive himself. Abu Bakr tells him not to

be so hard on himself and that even the Prophet understood ‘Umar’s perspective, knowing that it

was motivated only by the love for God and His Messenger and the desire to see Islam prosper.

The next scene takes place in Abyssinia. The Negus is talking with an Ansari emissary and telling

him that all preparations have been made for the return of the Muslims to Arabia, with ships and

provisions being provided. As the emissary leaves the presence of the king, he runs into ‘Amr ibnal-‘As, who also seeks an audience with the Negus; they exchange an uneasy look. As ‘Amr and

the Negus start talking, the latter insists that Muhammad is indeed a Prophet and urges ‘Amr to

follow him because sooner or later, he says, the Muslims will triumph over their opponents the same

way that Moses triumphed over Pharaoh.

Next, we see a Muslim emissary in Ctesiphon addressing the Persian Emperor and presenting him

with the message of the Prophet: “From Muhammad, the Messenger of God, to Chosroe Lord of

Persia, peace be to him who follows rightful guidance and believes in One God and that I,

Muhammad, am the Messenger of God who has been sent to all humanity. I hereby call you to

Islam.” The Emperor responds by taking the letter, tearing it, and having the emissary arrested.

Next, we see the emissary to Abyssinia delivering the same message to the Negus, but with added

appeal of a clause about Jesus being the Spirit and Word of God. The Negus takes the letter, smiles

and nods. Meanwhile at the port of Gaza in the Byzantine empire (which, again, is done completely

wrong!), Abu Sufyan is summoned by Byzantine soldiers (dressed, again, like Roman centurions

from the classical age!) to accompany them. In the next scene, a Muslim emissary in Alexandria(represented totally inaccurately!) is shown calling the patriarch to Islam.

The next scene turns back to Abu Sufyan and the Byzantine soldiers, who are now in Jerusalem.

Abu Sufyan is brought into the presence of the Byzantine Emperor Heraclius (and I could not help

but laugh at the inaccuracy of the representation!) who questions Abu Sufyan about the Prophet.

The Emperor first asks about the Prophet’s lineage; Abu Sufyan asserts that it is one of the most

noble among Arabs. The Emperor then asks if any Arab before has claimed to be a Prophet…Abu

Sufyan replies in the negative. The Emperor then asks if the Prophet’s followers consist more of the



aristocrats or the disenfranchised in society…Abu Sufyan states that his followers are primarily the

latter. The Emperor follows up by asking if their numbers are increasing (yes, says Abu Sufyan) and

whether apostasy from the faith is known among them (no, Abu Sufyan replies). Some other

questions follow, in which Abu Sufyan verifies the Prophet’s moral character and honesty. The

Emperor then asks if Abu Sufyan fought against the Prophet and how the battles were. Abu Sufyan

replies that they indeed fought him and that the result of the battles was a stalemate, with

sometimes the Prophet victorious and sometimes the Quraysh victorious. The Emperor demands to

know what the Prophet commands people to do. Abu Sufyan responds by saying that “He says to

worship One God without joining with Him any partner. He also calls people to prayer and alms”.

The Emperor then asserts that the Prophet, like other prophets, comes from a noble lineage, his

followers are mostly the disenfranchised (like those of other prophets), he is upright and honest, and

that he does not betray his oaths. The Emperor continues and says that if indeed everything is astrue as Abu Sufyan has said, then the Prophet will soon come into possession of the very ground on

which they are standing (i.e. Jerusalem). The Emperor then gives Abu Sufyan the Prophet’s letter

and orders him to read aloud. It is as follows: “In the name of God, Most Gracious, Most Merciful.

From Muhammad, the Messenger of God, to Heraclius, Emperor of Rome/Byzantium. Peace be

upon him who follows rightful guidance. I call you to accept Islam. Become Muslim, and you will be

secure… God will reward you two-fold.”

In Mecca, Khalid ibn al-Walid, Safwan ibn Umayyah, and Ikrimah ibn Abu Jahl are talking about the

latest political development in which the Prophet had sent emissaries to various kingdoms and

nations. While the other two scoff, Khalid asserts that it is very possible that the Prophet will unite

the Arabs and they will take over Byzantium and Persia. Khalid ibn al-Walid then starts praising the

Prophet and his accomplishments and how he created an entire society, military organization, and

political order in Medina. In the year 629, the Muslims accompanied by the Prophet are shown

making the pilgrimage to Mecca. As the Muslims perform the pilgrimage rites at the Ka’ba, many of

the Meccans and the Quraysh observe with great interest and awe. The episode ends with Khalidibn al-Walid sitting on one of the hills in Mecca, deep in thought and contemplation (about Islam,

clearly) and as he stands up, the credits appear.

Review: This episode, in contrast to the previous one, was done beautifully. I particularly loved how

the exchange between Abu Sufyan and the Byzantine Emperor was done…definitely straight out of

the classical narratives. I also was deeply intrigued by the representation of the Muslims post-

Hudaybiyya and how they made the most out of the treaty with Mecca by establishing themselves

ever more firmly in Medina while sending emissaries throughout the world. This episode really gives



one an appreciation of the figure of Khalid ibn al-Walid, especially as in this episode he is on the

eve of his conversion, whose thought-process and depth makes him one of the most complex

characters in the series. The final sequence with the pilgrimage of the Muslims in Mecca was also

done beautifully, with the cinematography and soundtrack working excellently together. I also

couldn’t help but notice how the Muslims were organized with Abu Bakr, ‘Umar, ‘Uthman, and ‘Ali

standing at the front of the crowd…very symbolic and foreshadowing the future. Something I highly

appreciated :)

But…there are a few critiques! I think the story of ‘Amr is a bit confusing and didn’t have enough

time devoted to explaining his actions and thought-process. Yes, he is also on the eve of his

conversion, but –unlike Khalid –we are given very little indication about what is going through his

mind. I feel as if they were trying to capture the various struggles within the character, but failed toconvey this well on screen. The other major criticism I had has to do with the set and costumes. For

the Arab side of things, they got it pretty accurate. However, I have to say, for the Byzantine Empire

they did a disastrous job! Once again, the Byzantines (in Gaza, Jerusalem, Alexandria) are made to

look like Romans from 100 B.C.! Also, Greeks and Armenians (the primary components of the

Byzantine army and administration) were NOT pale-skinned but rather were quite olive in

complexion…I think the association of “Byzantine/Christian” with “European/white” is quite obvious

in the series and is definitely problematic! Also, the representation of the Byzantine Emperor…wth?!!

This is the Emperor of Byzantium, not a random Germanic warlord from western Europe, which is

how he was dressed. I’ve attached a few images below of Byzantine emperors and soldiers to give

people an idea how inaccurate they got these representations, so maybe my frustration can be better

understood!





Synopsis: The episode begins with Khalid ibn al-Walid deep in contemplative thought on the hills of

Mecca. He then suddenly gets up and walks down into the town and goes to the Ka’ba. Suddenly a

man approaches him and hands him a letter, telling him it’s from his brother al-Walid ibn al-Walid.

The letter is a summons to Islam and tells Khalid that the Prophet himself asked about Khalid,

saying that he should embrace Islam and would not only be a great asset to the Muslims but would

himself be glorified by Islam. The letter ends by imploring Khalid to consider the words within the

letter and to embrace Islam. Khalid is clearly deeply affected by these words and rides out on his

camel (heading for Medina). On the road, he runs into ‘Amr ibn al-‘As, who he is surprised to see.

After they embrace, ‘Amr asks Khalid where he is going and the latter replies that the matter has

become clear to him and that Muhammad is indeed a Prophet, and that he (Khalid) is going to

Medina to accept Islam. ‘Amr replies by stating that he was also heading to Medina…for the exact

same purpose. When they get to Medina, a crowd is waiting for them, headed by ‘Umar and al-

Walid ibn al-Walid, who warmly embrace ‘Amr and Khalid. The former tell the latter that the Prophet

had told his Companions that they were coming to the city to embrace Islam and that everyone was

happy at the news. The two are then taken to the mosque of the Prophet to take their shahadah. As

Khalid recites the declaration of the faith in the presence of the Prophet, the Muslims of the city

erupt into takbirs and cheers celebrating the event. Khalid, however, is solemn and tells the Prophet

that he hopes God will forgive him all the times he fought against the Muslims and the Prophet. ‘Amr

next takes his shahdah and also begs the Prophet’s mercy and forgiveness for all the times he

fought against him.

In Mecca, Safwan ibn Umayyah and Ikrimah ibn Abu Jahl are talking about what a major blow the

conversions of Khalid and ‘Amr have been to the Quraysh. They state that if they were ever to

embrace Islam, it would be like killing their own fathers anew. In Medina (as a contrast) Khalid ibn

al-Walid is seen reciting the verses of the Qur’an which were revealed about his father (al-Walid ibn

al-Mughirah) in the early stages of Islam…it is only with great difficulty that he manages to finish the

verse and is greatly saddened by the fact that his father died a disbeliever, a fact to which the

Qur’an attests. The next scene shows al-Walid ibn al-Walid dying in Medina, with some prominent



companions around him. He turns to his brother Khalid and tells him that he is glad to leave the

world knowing that his brother has embraced the message of the Prophet. After uttering the

shahadah, he passes away.

The next scene has a Khuza’ah (allied to the Muslims) caravan near Mecca being ambushed and

attacked by Quraysh-allied Bedouin raiders from Banu Bakr. Several of the Muslims are violently

killed. In Mecca, Abu Sufyan is outraged and worried that this attack (which was apparently done

independently without any major chiefs consent) would break the truce between Muhammad and the

Quraysh. In Mecca, an emissary from the Khuza’ah is reciting beautiful poetry which encapsulates

his anger at the betrayal of the Quraysh and urges the Prophet to take action. Next, we see Abu

Sufyan entering Medina (arrogantly, as always) and trying to convince Abu Bakr that Quraysh was

innocent of the actions which led to the breaking of the truce. He then asks Abu Bakr to use hisinfluence to convince the Prophet to renew the truce; Abu Bakr bluntly refuses. He then asks ‘Umar

to do the same, and the latter responds quite forcefully by asserting that if the Prophet ordered him

to strike the neck of Abu Sufyan within the hour, he would…so Abu Sufyan can forget about ‘Umar

even considering to influence the Prophet to renew the truce. Next, Abu Sufyan approaches ‘Ali

(who is holding a young al-Hasan in his arms) and tells him that he is perhaps the most inclined to

mercy and justice among the Quraysh, and he could intercede for him with the Prophet. ‘Ali

responds firmly by telling him that he would not and that the Prophet has firmly set his mind on this

matter (the termination of the truce) and there is no chance of convincing him otherwise. ‘Ali tells

Abu Sufyan that, as the leader of his people, it is up to him to take the right course of action. Abu

Sufyan is next shown back in Mecca telling the chieftains (Suhayl ibn ‘Amr, Ikrimah ibn Abu Jahl,

Safwan ibn Umayyah) that he was unable to secure anything for the Quraysh with Muhammad. Later

when at home, Hind tries to convince her husband (Abu Sufyan) to keep up the struggle against the

Prophet. He responds by saying that things have now changed and the Prophet is now politically

powerful. She tells him that he is very mistaken if he thinks that if he converts to Islam, he will ever

be granted a position (within the Muslim community) more significant than Abu Bakr, ‘Umar, or evenBilal (“the former slave of Umayyah ibn Khalaf”). She then insults her husband and thanks the gods

that her father is not alive to witness the travesty taking place.

Around the hills of Mecca, thousands of Muslim soldiers are now encamped. Abu Sufyan is shown

as riding into the encampment. ‘Umar sees him and praises God that He has brought Abu Sufyan

crawling to the Muslims in such a humiliated state and is about to say more, but is stopped short by

al-‘Abbas (the Prophet’s uncle), who tells ‘Umar to chill out. As he is brought into the presence of

the Prophet, Abu Sufyan declares that “la illaha illallah” and is then pressed by al-‘Abbas to recite



the second part of the shahadah. Abu Sufyan says “as for that, there is still doubt in my heart”. He is

then pressed even more harshly on this point by al-‘Abbas until he finally declares the entire

shahadah, but still maintains the smug look on his face. When al-‘Abbas declares to the Muslims

that Abu Sufyan has embraced Islam, ‘Umar privately tells Abu Bakr that “By God, he [Abu Sufyan]

did not utter the shahadah except from fear,” to which Abu Bakr replies that unless they rip open his

heart and peer into his soul, only God can know that. He states that it is only for men to look at the

outer appearance of things, and leave the inner for God to judge.

Abu Sufyan goes back into Mecca and announces that he has surrendered the city. There is outrage

and Hind, his wife, screams at her husband and demands that the Quraysh execute him for treason

and for delivering the city to the worst of enemies. She continues to insult Abu Sufyan and humiliate

him, until he tells her quite forcefully to go home. Abu Sufyan announces that the conditions of thesurrender were that all who remain in their houses or in the vicinity of the Ka’ba will not be harmed.

Safwan, Ikrimah, and Suhayl vow to fight against the invaders and not accept the surrender. The

Muslims, now about 10,000 in number, approach the city from all sides and loudly proclaim the

takbir as they enter. From one side of the city, ‘Ikrimah, Safwan, and Suhayl put up some resistance

to the brigade under the command of Khalid ibn al-Walid, but soon flee from the city. When they

reach the Ka’ba, the Muslims are shown as destroying the idols and representations of the pre-

Islamic deities. As the Muslim amass at the Ka’ba, Bilal climbs to the top of the structure and

proclaims the athan. Next, several Muslims are seen going through the streets of Mecca proclaiming

safety to all the inhabitants of Mecca, beckoning them to come out of their homes and go to the

Prophet. In Abu Sufyan’s house, Hind and Abu Sufyan are discussing the situation and the former

asks if the matter has come to an end, with Abu Sufyan responding in the alternative. He asserts

that the Prophet has proven to be merciful and forgiving, more than the Quraysh deserve. Hind is

still reluctant to accept the new reality, but is told that the next day she (and the other women of

Quraysh) are obligated to go and pledge the oath of the allegiance to the Prophet. She asks how

she can dare stand in his presence after the atrocity she committed against his uncle Hamzah, andAbu Sufyan asserts that either way her oath of allegiance will be accepted. Hind then asks her

husband whether the religion of his forefathers has completely left his heart…and he declares that it

has, for if such a faith was of any benefit, then it would have assisted him in his time of need.

However, he states, he does not feel himself transformed and the past continues to haunt him as he

has spent more years combating Islam than there are left in his life…and then erupts into a delerius

assertion of his own status and position within Quraysh under the old order. Hind looks towards the

idols in the room as he speaks and the episode ends.



Review: This episode was excellently done and very well-paced. I thought the conversions of Khalid

ibn al-Walid and ‘Amr ibn al-‘As were done well and conveyed the significance of the event quite

accurately. I thought the scene of Khalid reciting the verses which were revealed as a testimony to

the unbelief of al-Walid ibn al-Mughirah (Khalid’s father) was important and signified Khalid’s desire

to attain a sense of closure about his father’s disbelief and how different he was from him. Indeed,

the very verse recited prophesies how al-Walid’s own sons would become Muslim. The breaking of

the treaty of Hudaybiyya was also done quite well, as was Abu Sufyan’s reaction to it. However, I

think they should have attempted to include the scene of Abu Sufyan approaching his daughter (the

Prophet’s wife) and asking her to intercede for him as well, which she utterly refused to do. The

conquest of Mecca was done pretty well (again, however, the post-battle/conquest executions were

completely excluded, presumably because they would offend a 21st-century audience) and the

representation of the smashing of the idols conveys the chaotic manner in which this wasundertaken. However, they neglected to show the Prophet entering the Ka’ba and destroying the idol

of Hubal himself, which is an event highlighted by all classical accounts. The scene with Bilal

climbing the Ka’ba and proclaiming the athan as all the Companions (including all those who had

struggled with the Prophet from the beginning) reflected upon God’s mercy at their changed reality.

One thing I thought they did a perfect job with, even though it is likely to be extremely controversial

among certain circles was the role of Hind and Abu Sufyan vis-a-vis Islam. Hind, in particular,

emerges as the key ideological opponent of the Prophet and the primary regressive force which

refuses to accept the new reality. As the final scene indicates, Abu Sufyan (although officially a

Muslim) still retains much of his bitterness towards the changed reality in Mecca and seems to be

struggling to maintain his adherence to the new faith and his commitment to regaining his former

stature. I thought the exclusion of Yazid and Mu’awiyah (Abu Sufyan’s sons) was quite

odd…especially since they are key figures during the Islamic conquests, which will presumably be

shown in future episodes. Mu’awiyah, in particular, is an important figure later (he rebels against ‘Ali

and founds the Umayyad Caliphate) so it would have been interesting to see him brought in at thispoint in the story for viewers to get a sense of his role/perspective at this crucial juncture.





Synopsis: The episode begins by recapping Abu Sufyan and Hind discussing the new situation. Abu

Sufyan then reminisces about the old order and asks where those days have gone; he finally states

that everything has changed completely. He recognizes that a new era has arrived and says that he

feels lost within it, not knowing where he stands or where he is headed, especially given the past

several years of his life. Hind then walks over to one of idols of pre-Islamic deities in the corner of

the room and picks it up. Shaking it violently, she asks it if it has the answers and when it fails to

responds, she expresses frustration and smashes it to the ground, shattering it into hundreds of

pieces. She then proceeds to do the same with the rest of the idols, destroying them all. Finally, she

collapses crying, completely overwhelmed. Later, Abu Hudhayfa (Hind’s brother and an early

convert to Islam) and Abu Sufyan are sitting in the house and Hind walks in. Hind greets her brother

and says that she has given her oath of allegiance to the Prophet. Abu Hudhayfa then prays for her

that God will erase all traces of jahiliyya from her heart and establish her firmly upon the path of the

new religion. She responds that Abu Sufyan and herself are in major need of such a supplication.

The next scene shows Suhayl ibn ‘Amr sitting in a darkened room (and it’s clear he’s been

drinking), when someone suddenly knocks at the door. He reaches for his sword and demands to

know who is at the door. His son (Abu Jandal) answers and asks his father to open. Abu Jandal

tells his father to go to the Prophet and pledge his allegiance. Suhayl responds that the Prophet will

probably kill him if he even approaches. Abu Jandal assures him that he has safe passage and a

guarantee, which was secured by his other son ‘Abd Allah. The latter then walks into the room and

warmly embraces his father. Accompanied by his sons, Suhayl is then taken through the streets of

Mecca to the Prophet. The next seen shows Safwan ibn Umayyah about to embark from Jeddah to

go into exile, but he is stopped short by one of the Muslims who implores him to stay and go pledge

his allegiance to the Prophet. Safwan demands to know what guarantees there are for his safety and

the Muslim (‘Umayr I think it was) shows him the turban of the Prophet which was given to him as a

sign of guarantee to Safwan.



The next scene shows Wahshi sitting on the hills above Mecca in absolute despair, at which point he

is approached by Bilal who light-heartedly comments that it seems that Wahshi has fled to this place

in fear of punishment from the Prophet for the death of Hamzah. Bilal tells him to go to the Prophet

and pledge his allegiance, telling him that other notables of Quraysh who were enemies of Islam had

done the same already. Wahshi responds that unlike those individuals, he does not come from any

tribe or have any protection within Mecca…on the contrary, his only badge is that he is the murderer

of Hamzah. Bilal assures him that the Prophet will accept his pledge of allegiance and not exact any

vengeance from him. He continues and says that even Hind bint ‘Utbah has had her oath of

allegiance accepted, so why shouldn’t he? Before departing, Bilal says that he gives this advice out

of pity for Wahshi with whom he has a long history. Wahshi then accompanies Bilal back to Mecca.

As they walk through the streets of the city the Muslims call out “Wahshi, the murderer of Hamzah!”

Suddenly, al-‘Abbas ibn Abd al-Muttalib (Hamzah’s brother) blocks their path and asks Wahshiwhether he is going to the Prophet so that the latter can pass judgement upon him for his heinous

crime. Bilal tells everyone to be silent and allow them to pass. The next scene shows Wahshi

looking angry and yelling…Bilal tells him to calm down and relax, especially since the Prophet has

accepted his oath of allegiance and his conversion to Islam. Wahshi, extremely frustrated, agrees

but says that the Prophet then asked him to describe how he killed Hamzah and the whole time had

his face turned away. Wahshi then explains to Bilal how he only killed Hamzah to gain his freedom,

and found that after he had done so the Quraysh still treated him like a slave. And now, he says,

that he has accepted Islam, he will forever be known as the “murderer of Hamzah”…he expresses

frustration that he will never be free from the tyranny of labels and discrimination. Wahshi then goes

to his house and picks up his spear (which was used to kill Hamzah) and says “O spear, you

brought this mess upon me…therefore it should be fitting that you remove me from it” and he throws

it into the wall. As this discussion and series of events is happening, Khalid ibn al-Walid enters the

house of Ikrimah ibn Abu Jahl and is welcomed by the latter’s wife as “the Sword of God,” a title

given to him by the Prophet. Khalid and Ikrimah (who has accepted Islam by this point) have a talk

and the latter asserts that he had known the truth for a long time but his attachment to his father andhis tribal pride had kept him from acknowledging the Prophethood of Muhammad.

The next scene shows ‘Umar approaching several of the new Qurashi converts (‘Amr, Khalid,

Safwan, Ikrimah) who are sitting in their old meeting spot. ‘Umar asks them to reflect upon the fact

that they used to all sit in this place to discuss how to destroy Islam and now they are sitting there

as Muslims. Safwan responds that today the Quraysh understand that the Prophet and his

Companions had all fought to ensure that truth is accepted, not for its own sake but for the sake of

the salvation of the Quraysh itself, and they are all thankful that God has gathered them here



together as Muslims. One of them then expresses his hope that the Arabs will all accept Islam as

the Quraysh did. ‘Umar then begins weeping in sorrow…they all look puzzled and ask him why he is

crying. ‘Umar responds (rather cryptically) that it is because he does not feel that the matter (of the

struggle to establish Islam) is even near to being complete. He then walks away.

The next scene jumps forward in both time and space. The viewer is taken to Medina in the year

631/632 (immediately after the farewell pilgrimage of the Prophet) and focuses on a discussion

between ‘Asma bint Abi Bakr and her father Abu Bakr, who looks rather saddened and somber. The

latter explains that so much has transpired over the years…Mecca has been conquered, the Quraysh

embraced Islam, and Taif has accepted the new faith following the battle of Hunayn. He then recites

the newly-revealed verse: “Today, I have completed your religion, perfected My blessing upon you,

and I have decreed Islam as the religion for you” (Q. 5:3). He continues and recites Surah al-Nasr(“When the victory of Allah has come and the conquest; And you see the people entering into the

religion of Allah in multitudes; Then exalt [Him] with praise of your Lord and ask forgiveness of Him.

Indeed, He is ever Accepting of repentance). Abu Bakr states that these verses indicate that the end

of revelation was near, which was a sign that the Prophet would soon be taken to His Lord and the

community be left without him. This is the reason for his sadness. Abu Bakr then narrates the

Prophet’s khutba from the farewell pilgrimage (and the viewer is shown a view of all the

Companions standing in the ihram on Mount Arafah listening attentively and weeping):

“O People, lend me an attentive ear, for I know not whether after this year, I shall ever be amongst

you again. Therefore listen to what I am saying to you very carefully and take these words to those

who could not be present here today

O People, just as you regard this month, this day, this city as Sacred, so regard the life and property

of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Hurt no

one so that no one may hurt you. Remember that you will indeed meet your Lord, and that He willindeed reckon your deeds. God has forbidden you to take usury (interest), therefore all interest

obligation shall henceforth be waived. Your capital, however, is yours to keep. You will neither inflict

nor suffer any inequity.

Beware of Satan, for the safety of your religion. He has lost all hope that he will ever be able to lead

you astray in big things, so beware of following him in small things.



I leave behind me two things, the Qur’an and my example, the Sunnah and if you follow these you

will never go astray. Know that every Muslim is a brother to every Muslim and that the Muslims

constitute one brotherhood. Nothing shall be legitimate to a Muslim which belongs to a fellow Muslim

unless it was given freely and willingly. Do not, therefore, do injustice to yourselves. Be my witness,

O Allah, that I have conveyed your message to your people.”

The next scene has the athan being proclaimed in Medina and when the Muslims gather in the

mosque, ‘Umar asks about the condition of the Prophet. One of the Muslims says that his health is

deteriorating rapidly. The Muslims in the mosque begin to worry about the delay of the Prophet in

emerging from his house to lead prayers; ‘Umar sends Bilal to check on the Prophet. When Bilal

comes back, he says that the Prophet ordered him to appoint someone to lead the prayers for the

day…after looking around nervously, Bilal designates ‘Umar to lead the prayer; the latter looksastounded. After prayer (presumably), ‘Umar is talking privately with Bilal and tells him that he

appointed him to a station far beyond his desire and that, by God, had he not known that the

Prophet ordered Bilal to appoint someone, he would have refused to lead prayers. Bilal responds

that the Prophet actually ordered Bilal to designate Abu Bakr to lead prayers, but since he could not

see Abu Bakr anywhere in the mosque he appointed ‘Umar instead, viewing him as second only to

Abu Bakr. When Abu Bakr finally arrives in the mosque, ‘Umar explains that his absence has put

such a weight upon his heart. ‘Umar asserts that when the Prophet heard ‘Umar’s takbir in the

mosque, he immediately sent a messenger proclaiming that none but Abu Bakr should lead prayers.

Abu Bakr then proceeds to lead the Muslims in prayer. The next two small scenes are quite

significant: the first shows Abu Bakr and ‘Umar talking about the Prophet’s condition and the latter

implores Abu Bakr to inform him the moment the Prophet’s condition improves…the purpose of this

is to show the concern of the Sahaba about the Prophet and their sadness at his illness. The other

scene has ‘Ali and al-‘Abbas emerging from the Prophet’s house looking rather sad, since the

Prophet’s condition has deteriorated. Al-‘Abbas informs ‘Ali that if he wishes to ask or request

anything from the Prophet, then the time is now. ‘Ali shakes his head.

The next day, the Prophet is proclaimed to have passed away and the Muslims gather in the

mosque, shaking and weeping in disbelief. Upon hearing some people declare that “the Prophet is

dead,” ‘Umar rushes from his house into the mosque and loudly asserts that anyone who proclaims

that the Prophet has died is sorely mistaken and he insists that the Prophet has only gone to his

Lord in the same manner as Moses, and will return after 40 days. ‘Umar then declares that he will

not tolerate anyone to say that the Prophet has died. Abu Bakr sweeps past this commotion, enters

the house of ‘Aishah where the Prophet died and bends over and kisses his forehead (implied



obviously). He then weeps and says that what God has written for His Prophet has finally come to

pass. He then hears the voice of ‘Umar from outside getting even louder, with the latter proclaiming

that he will strike down any man or woman who dares utter the words that the Prophet is dead. Abu

Bakr then emerges from the Prophet’s house and orders ‘Umar to calm himself . Abu Bakr then

ascends the minbar and says “O people, whoever worshiped Muhammad, know that Muhammad is

dead, but if you worship God, know that He is alive and cannot die!” He follows this up by a

recitation of the following verse from the Qur’an: “Muhammad is no more than a messenger: many

were the messengers that passed away before him! If he died or were slain, will ye then Turn back

on your heels? If any did turn back on his heels, not the least harm will he do to God; but God (on

the other hand) will swiftly reward those who (serve Him) with gratitude” (Q. 3:144). ‘Umar then

falls crying to his knees in the middle of the mosque, recognizing now that the Prophet has indeed

passed away.

The next scene shows the Muslims sitting in the mosque reflecting and mourning, when one Muslim

approaches Bilal, ‘Umar, Abu ‘Ubaydah, and ‘Uthman who are sitting in one corner of the mosque

and tells them to come urgently since the Ansar have gathered in the Saqifah of the Banu Sa’idah

and have elected one of their number (Sa’d ibn ‘Ubadah) as successor to the Prophet. ‘Umar

immediately tells him to summon Abu Bakr from inside the house of ‘Aishah (where the Prophet was

being prepared for burial). Abu Bakr emerges quite angrily and tells ‘Umar that he (and ‘Ali) are

both occupied with the solemn task of preparing the Prophet’s body for burial. ‘Umar tells him this is

an urgent matter which concerns the welfare of the Muslims.

Abu ‘Ubaydah, Abu Bakr, and ‘Umar are then all shown as heading to the Saqifah of the Banu

Sa’idah, where many of the prominent Ansar are gathered. ‘Umar demands to know what is going

on and one of the Ansar responds forcefully that the Ansar have a major precedence in accepting

Islam and have hosted the Muhajirun since the beginning. He continues and states that, as the

original inhabitants of Medina, it is therefore their absolute right that the successor to the Prophetshould be from among them. Abu Bakr tells the Ansar that their precedence in Islam is absolute fact

and their commitment and struggle with the Prophet is also undoubted and that both Muhajirun and

Ansar are equal in the eyes of God. However, he continues, the Arabs would only ever accept an

overlord from among the Quraysh (the Prophet’s tribe). He then holds up the arms of Abu ‘Ubayda

and ‘Umar and asserts that they should give the oath of allegiance to one of these two men,

whomever they may choose. One of the Ansar responds that, as a compromise, Quraysh should put

forward one leader and the Ansar should put forward one leader (“minna amir wa minkum amir”).

‘Umar says that it is impossible for the Muslims to have two (main) leaders, as this will be the root



cause of division in the community. Abu ‘Ubayda implores the Ansar not to foster division and allow

the matter (of leadership) to rest with Quraysh. One of the primary leaders of the Ansar agrees and

asserts that since the Prophet was from Quraysh, his tribe should have precedence in the issue of

leadership. Abu Bakr then demands that ‘Umar put forth his hand to receive the oath of allegiance

(bay’ah). ‘Umar says that he would never lead a people among whom was Abu Bakr. Indeed,

‘Umar says, Abu Bakr is identified in the Qur’an as the “second of two” (the other being the

Prophet; Q. 9:40), the companion of the Cave, and the one whom the Prophet appointed to lead

prayers in his absence. Therefore, there could be no more worthy candidate. At this, he takes Abu

Bakr’s hand and gives him the oath of allegiance…all the others (Ansar and Quraysh) follow suit

and the matter is settled.

The next (and final) scene shows ‘Umar returning to his house in Medina and being welcomed byhis family. His son Abd Allah tells him that he did well and averted a great catastrophe for the

Muslims. ‘Umar begins weeping and states that never–in all the struggles and battles endured with

the Prophet –were the Muslims tested like they were on this day, where the community was nearly

torn asunder. And, he continues, the trials of the Muslims in the absence of the Prophet have only

just begun…

Review: This episode was very well done, although there definitely was room for improvement. Aside

from “The Message,” the completion of this episode represents the only moment in Arab

cinema/television when the biography of the Prophet has been shown on screen from the beginning

of the revelation to the death of the Messenger. In itself, therefore, it is quite an accomplishment.

The first third of the episode, devoted to the post-conquest reality in Mecca, was represented fairly

accurately. I highly appreciated how they emphasized the reconciliation aspect on the part of the

Prophet without downplaying the fact that many of the Quraysh who embraced Islam now had their

own struggles to cope with in coming to terms with the new faith. After all, these individuals had not

exactly been convinced of the truthfulness of the faith before the conquest. The actors chosen for theroles do an excellent job of conveying these inner struggles faced by each character. I thought the

scene which shows Hind as smashing all the idols in her home was done exceptionally well, and

symbolized her abrupt break with the past and acceptance of the new faith.

I was rather ticked off they didn’t show the Battle of Hunayn (really important for underscoring the

credentials of Abu Bakr, ‘Umar, ‘Ali, etc. since they were some of the few who refused to flee the

battlefield even as most of the Muslims did so), the conquest of Ta’if (essential for emphasizing

Khalid ibn al-Walid’s role as the main general of the Muslim army under the Prophet), and the



delegations sent to Najran and Yemen. It was also unfortunate that the rise of Musaylima and Sajjah

(false prophets from Najd) were not even hinted at. However, I thought the sequence of the farewell

sermon and pilgrimage was portrayed very well; I wouldn’t have done it otherwise if I was

directing/producing.

The scenes revolving around the last few days of the Prophet’s life in Medina conveyed the sense of

despair and trauma of the Muslims quite faithfully. It was quite emotional to watch as many of the

characters who had been with the Prophet from his early days in Mecca being torn apart by the fact

that he was soon going to leave them. As Muslims in the 21st century, many of us lose sight of the

fact that the Sahaba were people who lived, breathed, fought, and joked with the Prophet on a daily

basis. Revelation and the Prophet’s own divinely-inspired wisdom would also consistently provide a

source of guidance in their lives. The trauma of them losing him (and humanity’s final direct contactwith God) must have therefore been overwhelming! The scene where Abu Bakr is appointed to lead

prayers was quite emotional, although they played with facts a little here since it was actually

‘A’ishah, the Mother of the Believers, who was sent by the Prophet to designate Abu Bakr as the

imam for the prayers…but, obviously, since they can’t show her they had Bilal fill the role. The two

“sub-scenes” in which ‘Umar/Abu Bakr lament the illness of the Prophet on one hand, and ‘Ali/al-

‘Abbas discuss the Prophet’s illness on the other were also interesting, although I will withhold

judgment about the latter scene, since I THINK I know what they were implying, but need to wait for

the next episode to confirm my suspicions. The death scene of the Prophet was extremely emotional

to see, and they did an excellent job representing ‘Umar’s absolute shock and Abu Bakr’s calm

response in the mosque to the situation. One of my favorite scenes from the Prophetic

biography…and thankfully they did it justice on screen. The scene conveys ‘Umar’s utter devastation

to hear about the death of his beloved Prophet and guide, who he viewed as inseparable from the

Islamic message. The moment where Abu Bakr ascends the minbar and declares the Prophet dead

and ‘Umar collapses on the floor of the mosque weeping, having been consumed by grief, was

perhaps the most meaningful and sincere scene of the entire series so far. It captures perfectly howmuch ‘Umar loved the Prophet and how much he was affected by the latter’s passing.

The producers/directors did not shy away from representing the events of the Saqifah of the Banu

Sa’idah. This event has had far more ink (and blood) spilled over it than anyone at the time could

have ever imagined. Personally, I like how they represented the events in question, which reflect

how the earliest sources of the Prophetic biography (Ibn Hisham/Ibn Ishaq, al-Ya’qubi, Tabari, etc.)

all describe it. I was relieved that they focused solely on the historical aspects of the narrative, while

ignoring and excluding the polemical (whether Sunni, Shi’ite, or Kharijite) narratives which were



composed over four centuries after the events they describe. The scene merely attempts to convey

two things: 1) the Ansar tried to establish their own leadership in the community, and 2) Abu Bakr,

‘Umar, and Abu ‘Ubayda (acting on behalf of all the Quraysh) successfully ensured that leadership

of the Muslims remains within the Quraysh. Pure and simple…Saqifah is shown as a political

negotiation (within the context of a broader tribal background) with very little religious doctrinal

implications imposed on it, nor does it have anything to do with the lust for power among any

specific individual. Indeed, this is the perspective of the overwhelming majority of historians (Muslim

or otherwise). However, rather than celebrating this event as some sort of “victory” the final scene of

the episode did an excellent job showing ‘Umar’s solemn stance towards it, which was as a

necessary measure to keep the Muslims unified. I appreciated how they included ‘Umar’s famous

warning that the death of the Prophet would open the door of tests and trials of the Muslim

community which they had hitherto not experienced due to the presence of a direct connectionbetween God and man (the Prophet being that link). The emphasis on the role of ‘Umar and Abu

Bakr at Saqifah also underscores their commitment to the faith and their desire to see the Muslim

community remain united in the wake of the Prophet’s death. The very events of Saqifah (with the

Ansar seeking to assert themselves as leaders) also throws into sharp relief for the viewer that this

is still a very tribal society in which social and political considerations were as important as religious

belief. Therefore, it would be futile to attempt to interpret the actions of the main protagonists

independently of this broader context.

Finally, let me say one last thing. Historical representations of early Islam are, by nature, doomed to

fall into the pitfalls of historical interpretation. This is equally true whether one is writing an

academic-style history or directing a television series. We should also not forget that the latter is

further colored by the artistic nature of the genre and will therefore place emphasis on the coherence

of the narrative, as opposed to the specific contradictions and polemical narratives encountered in

the traditional sources. Therefore, the events shown in this series may not necessarily conform to the

sensibilities of certain sects but at the end of the day, that is not the point. The director/producerhas merely presented an interpretation of Islamic history, based quite firmly on the classical sources

ofcourse but the goal of which is to inspire a modern 21st-century audience to appreciate the

accomplishments of the Prophet and his Companions in laying the foundations for what has today

become a world religion. As far as they are concerned, intra-Muslim polemics (or, similarly, any

artificial attempts to “reconcile” religious and theological differences which have existed for centuries)

can take a backseat. My view is that, so far, the directors have done an excellent job with the series

and have succeeded in keeping the story in line with the history as encountered in the authentic

sources. However, my view is colored by my own reading of history (although, to be fair, I’ve



examined every major text on this subject and have explored most of the polemical positions on

either side) and understanding of the course of events following the death of the Prophet… so,

whoever is reading this (if anyone!), take my review with a grain of salt.





Synopsis: The episode begins with ‘Umar weeping and telling his family that the death of the

Prophet has inaugurated a difficult period for the Muslim community, as evidenced from events

earlier in the day, in which they will be tested and tried beyond measure. He says that while the

Prophet was alive, he was the force which guided the Muslims to the right course of action.

However, ‘Umar continues, with his death matters have passed into the hands of the Muslims

themselves and they must adjudicate and decide the best way forward. This will prove most difficult

and trying, ‘Umar insists, and their only guiding force will be their good intentions and their utmost

desire for the welfare of the Muslim community. He emphasizes the concept of shura, or

consultation, and explains how it will allow all the members of the community to weigh in on

decisions and agree/disagree with each other until a resolution (with regard to any given issue) is

arrived at. One of ‘Umar’s relatives weighs in and states that this concept is a good one, and one

which would be counterbalanced by the Qur’an and the Sunnah, both of which would be absolute

sources of guidance for the community. Following a comment from Abd Allah ibn ‘Umar about how

voices were raised at Saqifah as a result of initial disagreements, ‘Umar explains the concept of

shura in relation with that of ijma’ (consensus) and tells his son that one cannot hope to reach a

consensus or agreement without dialogue and discussion in which all parties bring forth their

evidence until all come to a final conclusion which is agreeable. He continues and asserts that no

one is infallible (‘isma’) and that God will judge according to intentions and it is not for the Muslims

to attempt to discern what exists within the hearts of others. He gives an example and says that if an

individual speaks a word of truth, it is not fitting for the Muslims to accuse the individual of ill-intent

and reject his words. He then declares, quite importantly, that the people will only begin to slander

the Companions of the Prophet IF the latter are held to be over all the other people and considered

to be infallible. His point is that the Companions are merely like all other people in that they make

mistakes. However, he says, in the future a people will arise who harbor particular hatred for the

Prophet and Islam and will slander the Companions as a means of undercutting the foundations of

the faith. ‘Abd Allah ibn ‘Umar adds that if the people recognize the Companions of the Prophet as

prone to making mistakes at times, while being correct at other times then they will be able to

excuse their shortcomings while praising their great decisions/deeds…just like with any other human



being. It is only when the Companions are held to be far greater than others that problems will arise,

as people will expect them to be far greater than any other human being and fault them even for the

little things.

The next scene takes place in the mosque in Medina and has ‘Umar and Abu Bakr addressing the

congregation. ‘Umar begins by telling the people that they heard what had transpired following the

death of the Prophet (i.e. the events at Saqifah) and he wants to affirm to them that this course of

events was neither ordained within scripture nor a trust established by the Prophet himself. Rather,

‘Umar continues, it was his own judgement which guided him and the spirit of the verse: “And thus

we have made you a just (lit: middle/median) community that you will be witnesses over the people

and the Messenger will be a witness over you” (2:143). He then states that he had believed that the

Prophet would remain with his community until its destiny was firmly established, but, alas, hepassed away, and it was left to the community to decide on their future course. ‘Umar states that it

is the Qur’an which the Prophet left as a firm source of guidance for the community which is the

source from which the community’s decisions should be balanced against. He continues and says

that there is no better qualified person to administer the affairs of the Muslims than Abu Bakr, who is

mentioned in the Qur’an as the “second of two” and who was the close Companion of the Prophet

throughout his life…so they should give him the oath of allegiance. At these words, the congregation

approaches Abu Bakr and gives him their pledge. Abu Bakr then gives his speech: “Praise be to

God, who guided us to this [truth], and we would not be guided unless God guided our hearts to it.

Now, O people, I have been made your ruler, though I am not the best among you. If I do what is

right, support me. If I do what is wrong, set me right. Follow what is true, for it contains faithfulness;

avoid what is false, for it holds treachery. The weaker among you shall in my eyes be the stronger,

until, if God wills, I have redressed his wrong; the stronger in my eyes shall be the weaker, until, if

God wills, I have enforced justice upon him. Let the people cease not to struggle in the way of God,

lest God abase them; let not evil practices arise among the people, lest God bring punishment upon

all of them. Obey me as I obey God and His Messenger; if I disobey them, then disobey me!” Heends his speech by calling them to prayer.

Back in Mecca, Abu Sufyan is sitting with ‘Ali and al-‘Abbas and is expressing his outrage at the

confirmation of Abu Bakr as the successor to the Prophet. His main grievance is that Abu Bakr

comes from one of the lesser tribes of Quraysh: Taym. Abu Sufyan then vows to support ‘Ali with all

his resources and manpower against Abu Bakr. ‘Ali, absolutely shocked, suddenly gets up and

powerfully tells Abu Sufyan that the latter’s intentions are purely to create divisions between the

Muslims and that his heart is still weighed down by jahiliyyah. ‘Ali tells Abu Sufyan that tribes no



longer have any value and they have all been made equal, as the Prophet said: “All people are from

Adam, and Adam was created from clay”. Yet, ‘Ali continues, Abu Sufyan stands there and talks

about “Taym” and “Abd al-Manaf” as if these tribal issues carried any weight. Ali reminds Abu

Sufyan that Islam has been sent as a religion to all people. He then moves on to discuss the issue

of succession to the Prophet and says that if he didn’t consider Abu Bakr as having

qualification/legitimacy for the position of caliph, then he would not have left him alone (i.e. he

would have openly challenged him), for ‘Ali is not the type to be quiet in the face of injustice. Abu

Sufyan then asks, quite underhandedly, whether ‘Ali isn’t more qualified/legitimate to be the

successor to the Prophet since he was his closer relative (cousin) and son-in-law? ‘Ali responds

that the Prophet was a Messenger of God and not a worldly king, and he vows that he will not

separate from the body of Muslims at a time when they are most in need for unity. He stresses that

the Arabs have apostatized from Islam and he (Ali) will not simply sit in his house while the rest ofthe Muslims defend Islam and put down the rebellions of the Arabs. Ali then departs, but al-‘Abbas

looks disappointed at ‘Ali’s response and looks at Abu Sufyan before departing as well.

When Ali gets to Medina, ‘Umar asks him what has delayed him from pledging his allegiance to Abu

Bakr and tells him the people have begun to talk. ‘Ali, who is frowning, tells him that he was busy

with the preparation and burial of the Prophet and that his wife (Fatimah) was quite distraught over

the death of her father so he was comforting her. ‘Umar tells him not to be worried and that, thank

God, matters have settled down for the best interests of the Muslims. ‘Ali then enters the mosque

and tells Abu Bakr (who he addresses as “khalifat Rasul Allah”) to extend his hand so that he can

pledge his allegiance. Abu Bakr does so and ‘Ali contracts the oath. The next scene shows Bilal

proclaiming in the streets of Medina that the caliph has declared that the army of Usamah ibn Zayd

would be sent to Syria, as commanded by the Prophet. ‘Umar is seen questioning Abu Bakr’s

wisdom of sending out the army of Usamah at a time when the Arabs have apostatized and pose a

major military threat to Medina. Umar suggests that the army, which contains some of the best

warriors of the Muslims, should rather be kept in Medina and used to defend the city in case ofattack. Abu Bakr says that he shares some of these concerns, but nevertheless will send out the

army of Usamah as commanded by the Prophet even if that means that Medina will be completely

emptied of fighting men…he then asks Umar if his words are clear enough. Next, ‘Umar tells Abu

Bakr that some men in the army have asked him to request that an older individual than Usamah be

appointed to lead the army (Usamah at this point is 17 years old). Abu Bakr is angered at this and

responds harshly to ‘Umar then firmly asserts that the Prophet himself appointed Usamah, how can

Abu Bakr dare to appoint anyone else?!



Meanwhile in Mecca, at the Ka’ba, a speaker is addressing the crowd and telling them that now that

Muhammad is dead they have every right to revert back to their previous way of life and owe no

oath of allegiance to Medina. Suhayl ibn ‘Amr then appears and tells the speaker to be silent. He

ascends the steps of the Ka’ba and addresses the crowd as follows: “O people of Mecca. Do not be

the last of those who accepted Islam, but the first of those who apostatize. By God, this matter (i.e.

Islam) will be fulfilled as the Prophet (peace and blessings be upon him) has promised! O People of

Mecca, where is the pact with God? Is it not enough for you what you have lost and committed

before your turn towards Islam? And was not Muhammad the best of creation and Messenger who

advised his community and left it upon the clear, correct path? Did he not, also, make you bear

witness to the truth and make you vow that you will testify to that very truth after he passes? By

God, Islam will reach the furthest East and furthest West…so let not a hypocritical people who view

this faith as merely a trade and worldly matter turn you away from the truth! Verily, the closest of youto the Prophet are not those from his tribe, but those who follow his example and maintain his

religion!” After his speech, Abu Jandal tells his father that the Prophet had foreseen that Suhayl

would be such an asset to the new faith and speak powerfully in its favor.

The next scene shows Bilal, Umar, and Abd Allah ibn Suhayl talking in Medina about various issues

within the Muslim community, notably the foresight of the Prophet with regard to Suhayl ibn ‘Amr.

Wahshi then walks towards them…Bilal looks surprised and asks him what he is doing in Medina.

Wahshi tells Bilal that his spear (which he holds up) brought a whole world of blame down upon him

and he wishes to attempt to make right his wrongs by that very same spear by fighting with it in the

way of God.

In the mosque of Medina, several tribal delegations are addressing Abu Bakr. These tribal chiefs are

explaining to the caliph that they did have not abandoned Islam like the other tribes, but insist upon

maintaining their revenue for themselves. They say that they offered alms and zakat (obligatory tax)

to the Prophet when he was alive, but now they refuse to pay it to Abu Bakr (in his capacity ascaliph) or to anyone else. Abu Bakr then asks that they deprive him of that which was due to the

Prophet and asks for their proof/reasoning. Abu Bakr raises the question of how he can truly be the

successor of the Prophet if he does not also administer the wealth of the Muslims and collect the

zakat, which was a divine commandment. He also asserts that nothing about Islam has changed

now that the Prophet has died, since God’s commandments are eternal. Abu Bakr asserts that he

refuses to distinguish between prayer and zakat…because that would lead to following some parts of

the Qur’an, while disbelieving in other parts. He says that the commandments of Islam are all one,

solid unit so if one is abandoned, the rest will crumble. By God, he declares, all these tribes will



continue to pay zakat and give their dues to Medina as in the time of the Prophet or they will face

the consequences. Forcefully, he commands them to depart back to their territories. Following their

departure, Abu ‘Ubayda and another companion suggest that Abu Bakr reconsider his stance and

tell him that they need all the allies they can get in the face of an increasingly violent apostasy in

Arabia. Abu Bakr angrily responds that they weren’t paying attention to what he told the tribesmen.

‘Umar asserts that they did hear what was said, but they think it wise not to cause conflict with those

tribesmen and focus on the larger problem at hand (the apostasy of the larger tribes), especially in

light of the fact that Medina was indefensible in the absence of the army of Usamah. Abu Bakr again

states that the zakat is part of the faith and he will not abandon this right of the Muslims (to this

revenue). ‘Umar, calmly, tells the caliph that fighting against these tribesmen poses another problem

since they did not leave Islam outright as the other tribes, and the Prophet himself asserted that he

“I was commanded to fight all people until they declare the Oneness of God…and he who declaresthis Oneness is safe”. Abu Bakr reminds Umar that these tribesmen, by refusing to pay zakat and by

distinguishing between prayer and zakat, have done a massive injustice and that Abu Bakr would

fight to ensure that zakat would continue to be paid to Medina, as it was at the time of the Prophet.

After a bit more debate, he finally convinces ‘Umar and the others that this is the right course of

action and they all agree.

Small Muslim cavalry groups are then assembled, one under the command of ‘Ali and the other

under the command of Abu Ubayda, and take to the field. They encounter a vastly more numerous

force of the Ridda (apostate) tribes. Ali leads the charge of the Muslims against the other army and

they clash. As the fighting intensifies, the camera focuses on Abu Ubayda, ‘Ali and Bilal as they

engage the enemy in the middle of the battlefield. A final, surprise cavalry charge from the Muslims

disperses the opposing army and ‘Ali proclaims the victory takbir. Following the victory over the

Ridda, many delegations are sent to Medina with the zakat and sadaqah from the

tribes…underscoring that the defeat of rebellious tribesmen showed the rest of Arabia that Medina

under the caliphate of Abu Bakr was a force to be reckoned with. One of the tribesmen who hascome to Medina to render the zakat warns Abu Bakr that, although much of the apostasy has died

down, there remains a hardcore group of tribesman gathered around Musaylima and Tulayha al-

Asadi (both self-proclaimed prophets)…Abu Bakr vows to deal with them in time. At this point,

Khalid ibn al-Walid and Usamah ibn Zayd both return from their Syria expedition.

In the mosque of Medina, Abu Bakr is updating the Muslims about the progress of the Ridda wars

against the rebellious tribes. Abu Bakr then solemnly states that the rebellion in the Najd region of

Arabia has intensified and that he will personally take charge of the army and wage war against



those tribesmen. Usamah ibn Zayd is then appointed as the governor of Medina in his absence. The

people implore Abu Bakr not to set out on the expedition himself, for fear that he would be injured or

killed. Both ‘Umar and ‘Ali join in the chorus and ask Abu Bakr to reconsider his decision. Abu Bakr

asserts that by God he has his mind made up. The next scene shows a massive Muslim army led by

Abu Bakr assembled in north-central Arabia (Abu Ubayda, Ali, Umar, Bilal are all shown to be in the

army). On the other end, outnumbering the Muslims at least 4-1, are the tribesmen of Tamim and

others. The Muslims then charge their opponents amidst loud cries of the takbir. The battle is

exceptionally intense and brutal. After the enemy general is killed, the opposing army disperses and

the Muslims declare victory. Later in the evening, when the spoils are being gathered, a small group

of enemy chieftains (with their soldiers) turn themselves in to the Muslim camp and ask for safety.

When they are granted an audience with Abu Bakr, they assert that they were wrong about the zakat

issue and vow to continue to send to Medina what they were accustomed to do when the Prophetwas alive. The next scene, right before the episode closes, goes to the tribal lands of the Banu

Taghlib and shows the self-proclaimed prophetess Sajjah…before the credits appear

Review: If one word can sum up this episode, here it is: wow! Despite all my apprehensions, the

series of events between the confirmation of Abu Bakr as caliph and the outbreak of the Ridda wars

was represented as faithfully as one could have hoped onscreen. The dialogue has gotten far more

sophisticated, each of the characters have acquired more depth , and the battle scenes continue to

impress! The opening sequence which shows ‘Umar reflecting upon Saqifah and laying out his ideas

of shura and ijma’ was rather well done and provides the interpretative lens through which the

audience can view the series of events which took place in the previous episode and (presumably)

all subsequent episodes. By underscoring the status of the Companions as blessed by the company

of the Prophet (and confirmed in their faith by the Qur’an itself), but nonetheless as fallible human

beings, the scene seeks to make a proclamation directly to modern audiences about how a

representation and reconstruction of events following the death of the Prophet should be understood.

Clearly, in the opinion of the writers/producers, the Companions are all simply human beings, whoerr at times and who are correct at other times, and their actions and decisions should be interpreted

in this light. As I said before, this is their particular interpretation (and I will not say whether I agree

or disagree) and I appreciate it for what it is.

The scene in the mosque with people giving the bay’ah to Abu Bakr was another scene which I

thought was done exceptionally well, and which I believe was extremely important to include. By

underscoring how the bay’ah was neither ordained in scripture nor a explicit proclamation of the

Prophet (in the same manner as Shi’ites claim for ‘Ali), the producers/writers emphasize how the



matter of leadership was a communal issue. Ofcourse, this does not mean that the office of caliph

was not imbued with religious importance; quite the contrary as the remainder of the episode

demonstrates. However, it emphasizes that the new order which emerged following the death of the

Prophet was entirely forged by the Muslim community itself, independent of the Prophet who did not

appoint any successor or concern himself with such matters. Ofcourse, voices of opposition will be

raised to this characterization from ALL sides (Sunnis, Shi’ites, Sufis, Ibadis, etc.) but, again, I

recognize this simply as the interpretation of the writers of the series. In many ways, I can even

appreciate the message being conveyed: following the death of the Prophet, the Muslim community

was left to fend for itself and survive, taking the Qur’an as its guide. In some sense, this message is

extremely relevant to Muslims in the 21st century. For a modern audience, this relevance is far more

important than the specific theological-political ramifications of Islamic political theory can ever

convey. The speech of Abu Bakr was also quite touching and was taken, word for word, from theestablished classical sources. The character’s leadership qualities emerge seamlessly throughout the

episode.

The scene of the exchange between Ali and Abu Sufyan was extremely powerful. Many will protest

against its inclusion for various reasons, but for me the scene captured several important themes.

Firstly, it showed Abu Sufyamn who, although Muslim, was still operating under a set of political and

social assumptions which had existed in jahiliyya. Secondly, it shows the absolute moral character of

Ali, who places the Muslim community at the forefront of his concerns and above even his

aspirations to lead the Muslim community. By refusing the aid of Abu Sufyan, Ali is shown as an

incorruptible spirit whose love for the Muslims and Islamic unity is absolute. It is also implied,

obviously, that Ali was extremely upset that the matter of the Muslims’ political affairs was settled in

his absence, as he obviously felt entitled (at the very least) to be consulted about such a major

issue. The final thing this scene seeks to convey is that there were several members of the Banu

Hashim (especially al-‘Abbas) who felt entitled to a share of power following the death of the

Prophet and were disappointed with ‘Ali’s decision not to challenge the legitimacy of Abu Bakr.Again, this brings issues back to the tribal context in which all these events are occurring. The scene

of Umar approaching Ali about the lateness of his coming to pledge allegiance and ‘Ali’s stern

response to the former was also done well in a way that highlights Ali’s lingering disappointment with

the way events played out. The scene of the oath to Abu Bakr itself was done wonderfully and could

not have been better. ‘Ali comes off as not only honorable but also as one of the most sincere

personalities within the entire series. This is not surprising as history itself testifies to this uprightness

of character and absolute moral rectitude. Historically-speaking, these scenes were extremely

accurate and faithful to the historical record. I am very glad they decided to ignore the polemical



representations of these events (where Ali and Fatimah are physically attacked [!!] and forced

under compulsion to render allegiance) on one hand, and the apologetic representation (where ‘Ali

rushes to Saqifah to pledge his allegiance) on the other. As many historians (Muslim and non-

Muslim) and scholars have shown, those accounts are completely fabricated and date from much

later in Islamic history (when Sunnis and Shi’ites were at each others’ throats, figuratively and

literally!) and seek to satisfy sectarian and political agendas far removed from the reality of the

Muslim community in Medina in 632.

The scene of Suhayl ibn ‘Amr in Mecca convincing the people to remain faithful to the religion was

also done excellently and was a major contrast to Abu Sufyan. This scene was an attempt to

demonstrate to the viewer that one cannot generalize with regards to the Quraysh following the

conquest of Mecca. Yes, some of the old elite still maintained their old tribal mindset, but othersquickly became champions of the new religion, as predicted by the Prophet. Another major scene

which I found to be quite striking was the decision of Abu Bakr to send the army of Usamah ibn

Zayd to Syria. This was literally taken right out of the classical accounts and everything, from Abu

Bakr’s words to his firm response to ‘Umar can all be found–word for word –in Tabari’s great

chronicle. I particularly liked how they underscored Abu Bakr’s firm desire to establish continuity with

the Prophet’s policies in Medina and implement his final commands and wishes. This also transitions

neatly into the scene with the tribal delegations who assert their refusal to pay zakat. Abu Bakr’s

strong response and the detailed reasoning and debates presented within the episode shows that the

directors/producers take their audience extremely seriously and do not shy away from presenting

them with potentially controversial material. At the end of the day, it is for the audience to appreciate

the decisions and actions of each character. This scene also captured rather powerfully Abu Bakr’s

full development as a character and shows that his role as caliph was accompanied by a sternness

and dedication which was not at all evident in earlier episodes. Ghassan Massoud (the actor) does

a magnificent job bringing this all out. This scene, like the one focusing on the Syrian expedition,

shows that Abu Bakr was insistent that the caliphate stemmed from the Prophet’s authority and wasa continuation of his policies in upholding the social, political, and religious structures of Islam. The

zakat issue was therefore not a minor point of contention, but essentially tied to the broader question

of Muslim unity and the role of the caliph as head of the Muslim community following the death of

the Prophet.

Overall, the treatment of the beginning of the Ridda was excellent and the battle sequences were

stunning. The tactics, armor, weaponry, and choreography of the battles were all conveyed very

accurately. I thought it was important that they showed many of the prominent companions as taking



part in the expeditions to show that this was a massive effort on the part of the Muslim community to

bring back the rebellious tribes into the sphere of Medina. I appreciated, in many ways, that they

explained that many of the tribes were merely rebellious (having refused to pay zakat) while others

were outright apostates, following false prophets like Tulayha al-Asadi and Musaylima. In this way,

the series maintains its credibility and accuracy. I can’t wait to see the next few episodes!





Synopsis: This episode begins by showing Sajjah in her hometown and provides some of her back-

story. Although she resides among the Banu Taghlib (a Christian tribe) she herself seems to be a

soothsayer-pagan type, who has a reputation for witchcraft among the people. The next scene goes

to the settlement of Tulaiha al-Asadi (a false prophet in Arabia). One of the Arab delegations

(‘Uyayna) arriving at his tent asks him if he is indeed a prophet who receives revelation, and he

responds in the affirmative. When Tulaiha proceeds to recite a “revelation” (merely some poetry with

convulsions), ‘Uyayna is unimpressed and tells him that he has seen similar things from sooth-

sayers…he also says that Musaylima from central Arabia has also declared himself a prophet so

there is no shortage of self-proclaimed holy men in Arabia. ‘Uyayna then goes on to tell Tulaiha that

he has probably heard of the victories of the Muslims against the Ridda in northern-central Arabia.

He says that Abu Bakr did not accept the compromise solution of the tribes not paying zakat, and

so –as a result –‘Uyayna declares his intention to leave Islam altogether and regain the independence

for his tribe which had existed before Islam. He asserts that he and his tribal allies were all prepared

to recognize Tulaiha’s claim to prophethood and to join their forces with his to fight against the

Muslims. The point, ‘Uyayna asserts, is that the truthf ul (claimant) will be distinguished from the

false claimant on the day of battle. For their part, these Arab tribesmen seem prepared to join their

fate with Tulaiha’s. The next scene returns to Sajjah, who is shown curing a man from epilepsy in

front of the tribe. The scene is later revealed to be a set up by the man and Sajjah to convince the

people of her “powers”.

In the next scene, the elders of the Banu Taghlib are discussing their political situation and are

emphasizing how they are caught between the Byzantine-Sassanid strugle. Sajjah then shows up

and derides these tribal elders and tells them that they have deprived the Banu Taghlib of its

greatness and destiny. Sajjah tells them that they should pay attention to events in Arabia where a

caliph has declared war upon most of the peninsula for having apostatized from Islam. She then tells

the tribesmen that a competition for political authority is ongoing and Banu Taghlib should get

involved. One of the elders asks her what she thinks they should do; Sajjah responds that they

should place themselves under her authority and she will deliver them political dominion,



underscoring that their fate lies neither with Byzantium nor Persia but with the Arabs. She suggests

that the Banu Taghlib (between Iraq and Syria), Banu Rabi’iah, and Banu Tamim (from Najd) all

unify into one political force under her sovereignty. She says that then they would proceed to

annihilate the Islamic state in Medina, thereby securing for themselves dominion over all the Arabs.

One of the tribesmen responds incredulously that the Arabs would ridicule them for being ruled by a

woman…Sajjah responds that she is not any woman, but a prophetess who commands legions from

the heavens. The next scene shows her, veiled and armed, leading the Banu Taghlib army while on

horseback.

The next scene goes to the Muslim encampment with Abu Bakr addressing his various

commanders/generals and laying out a general strategy for defeating the Ridda by going on the

offensive. Khalid ibn al-Walid is appointed as the overall commander who would coordinate all theexpeditions. Before setting out, ‘Umar approaches the commanders (many prominent Companions)

and addresses them with a motivational speech, reminiscing how the Prophet had transformed

Arabia from jahiliyya to Islam and reminds them all what they were fighting for. He then prays for

their success before departing, but then turns back to warmly embrace his brother Zayd ibn al-

Khattab before leaving once more. As he is walking, ‘Umar sees Wahshi near a tent and tells him

that now is the time to prove himself and to fight in the way of God. As the armies of the Muslims

and Ridda draw up for battle the voice of Ghassan Massoud is heard in the background reciting the

letter which Abu Bakr sent to the Ridda tribes (under Tulaiha al-Asadi): “In the name of God, the

Most Gracious, the Most Merciful. From Abu Bakr, the successor to the Messenger of God to the

Arabs. I have sent you an army composed of the Muhajirun and the Ansar and I have commanded

them not to fight until they have called you to the way of God; so whomsoever should accept their

call shall not be harmed. On the other hand, if you should refuse then you will be fought.”

Behind the battle lines we see Tulaiha al-Asadi mumbling some words over incense and claiming he

is on the verge of receiving revelation which would confirm the victory of his followers. ‘Uyayna looksuninterested and turns back to the affairs of the army. As both armies line up for battle formation, the

numbers assembled are massive: thousands on each side. Khalid ibn al-Walid tells one of his

commanders to call the athan, which the latter does. The other army refuses to respond in kind and

maintains their battle formation, which Khalid (and his commanders) take to mean an insistence on

battle. He then draws his sword, shouts the takbir and leads the army in the charge against the

Ridda tribes. The battle is extremely brutal and Khalid is knocked off his horse but he continues to

fight on foot with two swords drawn (his classical battle-stance). As the Muslims gain the upper-

hand, some of the tribal contingents in Tulaiha’s army begin to retreat haphazardly. The rest of the



army, including Tulaiha, follow suit and the Muslims declare victory. During the retreat ‘Uyayna is

captured and brought before Khalid. The former tells the latter that he recognizes that the claims of

Tulaiha are false. Khalid orders him sent to Medina as a prisoner and tells the army to pursue the

rest of the Ridda tribes. In Medina, Abu Bakr is seen addressing ‘Uyayna and asks him what he

should do with him. ‘Uyayna asks for mercy to be shown. He tells him that he sincerely repents from

his apostasy and wants to rejoin the Islamic community. Abu Bakr turns to the major Companions

who are assembled and asks if they accept this plea, and they all respond that they do.

The next scene shows Abu Bakr and ‘Umar discussing the strategy for suppressing the Ridda tribes,

and the latter suggests directing Khalid ibn al-Walid towards Najd and the Banu Hanifa. Abu Bakr

responds by saying that he would not do so until Khalid had secured his rear by bringing the Asad

and Ghatafan tribes (under Tulaiha al-Asadi’s authority) into submission first. Abu Bakr expressesapprehension that the Banu Tamim will be a most formidable foe, as they their numbers and power

are vastly increasing. The next scene goes to Najd to the Banu Tamim encampment. One of the

emissaries of Sajjah is summoning one of the tribal chiefs of the Banu Tamim (Malik ibn Nuwayra by

name) to meet his master, who he affirms is a prophetess who will effectively bring the Arabs under

her dominion. Malik expresses skepticism, but nevertheless agrees to meet Sajjah. When he is

brought to her presence, Malik demands to know what the evidence for her prophethood is; she

responds that victory in battle will be her proof and affirms that thousands who had followed the

Christian faith now follow her instead. Malik expresses interest in joining his forces with Sajjah’s but

postpones his decision. Later, Malik’s wife Laila is seen rebuking him for even considering to place

himself and his army under the authority of such a wicked woman. Laila explains that his decision to

join his army with Sajjah’s and fight against the Muslims will only bring forth disaster. She implores

her husband, without success, not to make this decision, but he already has his mind made up.

In Medina, Abu Bakr is outraged at the new development of Malik ibn Nuwayra’s alliance with

Sajjah. He then consults with ‘Umar about how this affects the broader strategy of unraveling thebroader rebellion in Arabia. Abu Bakr then explains to ‘Umar that the pride of these Arab tribes

would not allow them to explicitly return to polytheism and as a result they have chosen to follow

false prophets. Back in Najd, Malik ibn Nuwayra and his wife Laila are arguing, and she continues to

implore him not to follow the “sorceress” Sajjah who will bring him to ruin; at this point Malik strikes

his wife. Laila then declares to her husband that she is a devout Muslim, a follower of the Prophet,

and she absolutely disbelieves in all the false prophets, whether Sajjah or Musaylima and vows to

disassociate herself from all who follow the latter (even her husband). Malik, however, insists that

only death will part them. Later, Malik is advising Sajjah about military strategy, explaining the



implications of the recent victories of the Muslims in southern Arabia. Also, much of Najd has

surrendered to Abu Bakr, including the tribes of Asad and Ghatafan. Sajjah seems like she isn’t very

interested in this warning and calls her army to mobilize for combat.

Review: This episode was quite interesting in many ways. I never expected so much emphasis to be

placed upon the Ridda wars and I was pleasantly surprised that they did a good job providing

specific background and detailed context regarding this major conflict in early Islam. I was quite

satisfied with the way the Ridda was represented and, again, was glad that they showed that a

variety of motivations animated the Arab tribes to rebel against Medina, and “Ridda” in this context

refers equally to theological apostasy as well as a political break with the caliphate. Many viewers

will certainly appreciate that the writers and producers brought all the major actors from the Ridda

wars (Tulaiha, Sajjah, Musaylima, etc.) into the story and explained the various geographic andtribal scope of the events in question. The depiction of the organization of the Muslim army was

done well and the representation of Abu Bakr and Umar following events in Medina accurately

represents the complex reality in which much of the responsibility for prosecuting the war was in the

hands of generals and commanders far away from the center of power; this throws into sharp relief

the decision-making process of the early caliphate, which was less an organized state apparatus

than it was a small centralized political body (Medina) with an army. The battle scenes were also, as

always, evocative and entertaining to watch. I was delighted to see the scenes with Khalid ibn al-

Walid in the midst of battle…his strength and courage are captured magnificently by the actor and

the producers deserve additional praise for ensuring that the actors themselves (and not stunt

doubles) were used in the battle scenes. This makes things a little more realistic for the viewer.

The representation of Sajjah was also another major positive aspect of this episode. The actress

does a wonderful job playing the role of this historical figure and conveys both the confidence of

Sajjah and her political abilities. Some may take issue with the overemphasis on Sajjah (as opposed

to Musaylima for example), but I thought it was a good decision on the part of thewriters/producers. I hope they wrap up the whole Ridda wars by the end of the next episode so as

to devote enough time to ‘Umar’s caliphate. Although the Ridda wars are certainly an important

point in early Islam and would shape the series of events to follow, the show claims to be about

‘Umar and should reorient its focus–at least in the last 10 episodes –on this figure. Below, I have

included a map of the Ridda wars for all those interested.

One major critique I had of the this episode (and, more broadly of the show) is that there is a

tendency to ignore certain characters at times in favor of others. For example, Abu Sufyan in Mecca



is, for most viewers, an extremely interesting figure, especially considering his complex relationship

with Medina and his rather unfriendly stance towards Abu Bakr. It would have been interesting if they

had shown, briefly at least, what was going through his head while the Ridda wars were going on.

Another key character (or, I should say, THE key character) who should have gotten more attention

is ‘Ali ibn Abi Talib. He was not only a major participant in the Ridda wars, but he was very often the

voice of mercy and justice throughout the conflict, during which many lines were blurred (it is easy

for us, living comfortably in modern times, to forget the harsh realities of warfare in the seventh

century). His knowledge of tribes and his political astuteness would have also greatly assisted him in

this task. One need also mention that his wife (the mother of his son Muhammad ibn al-Hanafiyyah)

was herself a captive from the Ridda wars, so his relationship towards the whole conflict is rather

important. After the focus placed on ‘Ali in the previous episodes, it would therefore have been fitting

to give him some additional screen time.





Synopsis: The episode begins in the Muslim encampment with Khalid ibn al-Walid expressing anger

and outrage that Malik ibn Nuwayrah (with his ally Sajjah) have waged war upon a smaller Arab

tribe (adherents of Islam) and vows to kill Malik with his own hands, whether in battle or afterwards

since he accuses Malik of deliberately waging war upon an innocent tribe. One of Khalid’s

lieutenants warns Khalid that Abu Bakr had not given them the order to march against Malik or

Sajjah, so they should not set out. Khalid agrees and stays put. The next scene shows Sajjah

leading her armies towards a place known as al-Yamama and reciting war poetry to rile up her

followers. At al-Yamama Sajjah and Musaylima (another self-proclaimed prophet), who is fortified in

his castle, agree to negotiations and meet privately to talk. Meanwhile, Malik and his wife Laila are

talking and he expresses concern that now he has become the ally of Sajjah, his fate is tied closely

with hers. Laila tells him that he brought this mess upon himself and that sooner or later the

“Successor to the Prophet” (Abu Bakr) and the “Sword of God” (Khalid ibn al-Walid) will deal with

him. Malik rebukes her and asks if this is the manner in which she addresses her husband…she

replies that as far as she is concerned, he is no longer her husband.

The next scene shows Sajjah and Musaylima in a tent talking, and Sajjah asks Musaylima to prove

that he indeed receives revelation from God. He then recites a few couplets of poetry, which makes

Sajjah laugh and declare that she is not so easily fooled. Musaylima then proceeds to offer her an

alliance: a portion of the revenue of Yamama and his hand in marriage in exchange for her departing

(with her army) back to her homeland. She agrees and the next scene shows her mustering the

troops to withdraw from al-Yamama. Malik ibn Nuwayra is outraged and asks Sajjah about the

agreement that existed between them. She responds that it has been nullified and that the Banu

Tamim could not as they wished, as she was returning to the Banu Taghlib in Iraq. Malik expresses

major frustration at this turn of events and worries that Khalid ibn al-Walid’s army will crush their

(now rather small) force.

In the Muslim encampment, Khalid has made the decision to march out and engage the remnants of

the RIdda in Najd. Some of his lieutenants tell him that he has no permission from Medina to do so,



but Khalid responds that an opening/opportunity has opened up to crush several of the enemy

armies, and he will not wait for a response or permission from Medina before setting out. His point is

to underscore the fluidity of the situation and to emphasize his own authority as a military

commander on the ground who was far more aware of the development of events than the

leadership in Medina. The next scene shows Khalid’s army outside Malik’s encampment…the athan

(call to prayer) is being declared (as mentioned last time, this was a signal to the opposing army to

respond in kind as a means of repentance). One of Malik’s lieutenants implores him to respond to

the athan, citing the fact that Sajjah’s large army has deserted them, but Malik is intransigent and

refuses to surrender. He also says that he refuses to fight (or even flee), to the confusion of his

lieutenant. A rather violent wind/sandstorm is ongoing, so one of the commanders on the Muslim

side suggests that perhaps Malik’s army responsed with the athan but they did not hear. but the

others in the army say that this is not the case. The Muslim cavalry then ride into the encampmentand take everyone captive, including Malik himself.

Next, we see Khalid sitting in his tent with three of his commanders, who are all disagreeing about

whether or not they heard the athan being called before they charged into the camp. Khalid looks

quite exasperated and confused at this. One of Khalid’s commanders reminds him that, legally

speaking, in cases of uncertainty the benefit of the doubt is given to the accused, therefore the

Muslims should incline towards the opinion that Malik’s army did indeed respond with the athan. He

also underscores how the army of Malik did not put up any resistance and surrendered immediately,

suggesting that they did not seek war. Khalid tells his commanders that it seems they are making

excuses for Malik simply because of his nobility and reputation among the Arabs. One of his

lieutenants tells him that this is not the case at all. Rather, he continues, they merely want to ensure

that justice is done and no blood is spilled unjustly. Khalid explains that this specific issue aside,

Malik had refused to pay zakat, allied with Sajjah, and fought against the Muslim tribes of Banu

Tamim…this, therefore, was sufficient grounds for his prosecution as an enemy. His commanders

then suggest that he send Malik to Medina, where Abu Bakr will adjudicate the case and decide hisfate. Khalid, clearly frustrated and feeling his authority challenged, insists that he will not refer every

little matter back to the caliph in Medina, which was distant from the field of operations. The

bickering continues but Khalid finally asserts himself and decides that he will make the final decision

and the matter shall not be referred back to Medina. Khalid declares that Malik, who was responsible

for the shedding of Muslim blood, should be killed for his crimes. He leaves the tent, with his

commanders and lieutenants exchanging uneasy looks. Khalid then goes to Malik (whose hands are

bound) and questions him. Malik insults Khalid’s status and asserts himself as being more noble (in

tribal standing). Khalid continues to press Malik further, laying out his crimes: abandoned Islam,



allied with Sajjah, fought against other Muslims, etc. He then asks Malik to lay forth his opinion

about zakat. Malik says that, if the Muslims desire, he has no problem with prayers; Khalid sternly

reminds him that prayers are laid down by God, and not the Muslims themselves. Malik continues

and insists that he will never pay zakat, since it was his wealth to do with as he pleased. Khalid then

tells Malik that there is no separating between prayer and zakat (since they appear side by side in

the Qur’an)…Malik responds that that is indeed what “their companion” (i.e. the Prophet) used to

say. Khalid is both offended and outraged at this characterization of the Prophet and orders Malik’s

execution. One of the Muslim commanders (Abu Qatada) tells Khalid not to carry out this order, but

the latter insists. The execution is not shown, but it is understood that it is carried out.

The next scene shows Abu Qatada in Medina, reporting to Abu Bakr about what had transpired with

Malik and the Banu Tamim. He says that he implored Khalid not to execute Malik (an opinion sharedby Abd Allah ibn ‘Umar) but the former refused to listen. Abu Qatada even insists that he heard the

athan proclaimed from Malik’s army camp, but he was contradicted in this by other witnesses from

the Muslim army. He then asserts that Khalid took the rather disturbing step of marrying the widow of

Malik. Abu Qatada says that he was very shocked by this conduct and felt the need to return to

Medina to report this to the caliph. Abu Bakr asks Abu Qatada whether the widow of Malik

acquiesced to the marriage or not. ‘Umar, who is sitting next to Abu Bakr, is clearly outraged and

interjects and says that it matters little, since she was considered a captive and her opinion either

way would not have changed her fate. ‘Umar says this in the defense of Laila, not in order to justify

the conduct of Khalid. Abu Bakr sternly asks Abu Qatada who granted him permission to leave the

army and return to Medina. ‘Umar tries to speak in Abu Qatada’s defense, but Abu Bakr silences

him. Abu Bakr tells Abu Qatada to return immediately to the army and not abandon his post again.

Abu Qatada obeys and departs. ‘Umar asks Abu Bakr why he was so stringent upon Abu Qatada

yet did not comment on the conduct of Khalid. Abu Bakr responds that he did not want to set a

precedent which would encourage lieutenants and commanders to desert their posts in the midst of a

war. He says that this would lead to the complete collapse of discipline within the army and thesubversion of the chain of command. ‘Umar understands, but asks Abu Bakr what the fate of Khalid

will be and whether he will be punished. Abu Bakr asks why he should punish Khalid. ‘Umar is

surprised and tells Abu Bakr that Khalid deserves to be punished since he killed another individual

(unjustly). Abu Bakr says he did not kill him without just cause, and enumerates Malik’s many

offenses and crimes (including his apostasy and the shedding of Muslim blood). ‘Umar, however,

remains unconvinced that this should have resulted in his execution. Furthermore, ‘Umar argues,

Khalid had no authorization from Medina to attack Malik’s camp…Abu Bakr responds that it is

impractical and unnecessary that his generals refer back to him with regard to every step they take.



is unleashed from Musaylima’s army which cuts down many of the Muslim warriors. Several

prominent Companions (including Abu Hudhayfa ibn ‘Utbah, ‘Abd Allah ibn Suhayl and Zayd ibn al-

Khattab) are shown as being killed by Musaylima’s forces, who are both extremely well-trained and

numerically superior to the Muslims. Although the charge has been stopped, Khalid bravely charges

into the midst of the opposing army with the aim of killing Musaylima, but his spear throw narrowly

misses, but this scares Musaylima enough to order a retreat back into the fortress of Yamama.

The Muslims pursue them to the walls of the castle, but are locked out. The Muslims take this

opportunity to gather the fallen from the battlefield. Khalid bends over the dead body of Zayd ibn al-

Khattab and prays that his martyrdom is accepted. He then goes to the body of Abd Allah ibn Suhayl

and says that the Prophet loved him greatly and hopes that God accepts his sacrifice. Some of

Khalid’s commanders ask him what course of action they will take against Musaylima and his armywho are holed up in the fortress. One of the Muslim warriors suggests that he should be catapulted

over the walls so he can open the gates for the rest of the army. Umm ‘Imara is shown on the

battlefield mourning her son who has fallen; she herself has sustained several wounds during the

battle. The episode closes by showing the Muslim army, organized in ranks, marching upon the walls

of the fortress and raising ladders against the walls.

Review: This episode, which attempts to wrap up the major battles of the Ridda wars, was quite

intense, despite the fact that it does not cover very much ground, as the Ridda wars are still

ongoing. However, in the issues it raises and the development of the characters (and their

relationship with one another), it was quite significant. From the outset, let me say that I was

incredibly surprised that they covered the issue of Khalid ibn al-Walid’s misconduct (or “alleged

misconduct” depending on which sources you believe) in such depth and with such frankness. In

doing so, the producers and writers have shown their willingness once again not only to remain

faithful to the classical sources and to to challenge their viewers, but also allow them come to their

own conclusions. I thought the debate between Abu Bakr and ‘Umar about Khalid’s conduct and thenature of morality in political decision-making was extremely well-placed and very relevant not only

to the story being developed, but also to a 21st-century audience. By representing this discussion

faithfully (i.e. without introducing any anachronistic elements), I thought the writers did a very good

job in underscoring both the contrast between Abu Bakr and ‘Umar and also highlighting the gravity

of Khalid’s conduct. Khalid as well emerges as a very complex figure, whose increasing sense of his

own importance leads him to make decisions which clash with the established opinions of the

Muslims. I will not attempt to moralize, but I will say that this episode certainly underscored an

important point: the humanity of the Sahaba, meaning their absolute fallibility and capacity to commit



errors. Nothing brought this out more clearly than the discussion between Abu Bakr and ‘Umar. I

applaud the producers and writers for their treatment of this sensitive issue and for refusing to shy

away from potential controversy. And, without a doubt, the representation of the entire episode of

Malik ibn Nuwayra is bound to attract major controversy!

The battle of ‘Aqraba was represented quite well, with the choreography and cinematography of the

action sequences becoming even better as each episode passes. The scene of Khalid engaging two

of the Banu Hanifah warriors was simply magnificent. With the battle scenes, there is very little

attempt to glamorize warfare but, rather, there is an implicit critique of the nature of war and its tragic

consequences throughout. This may not seem obvious to the casual viewer, but if one compares

how this series has focused on the wounds of battle, the terrible violence involved during war, and

the bloody consequences of combat in comparison with other Arabic-language series which havedownplayed all these themes and have tended to portray warfare as a heroic feat, one will realize

the extent to which this is the case. Particularly powerful, for me, was how the scenes of the death

of each of the major companions (Zayd ibn al-Khattab, Abd Allah ibn Suhayl, Abu Hudhayfa ibn

Utbah) were all shown in graphic detail and were clearly designed to emotially affect the viewer.

These were all major characters of the series, who played a major role within the series of events

from the beginning. Therefore, the viewer has developed a very close relationship with each of these

characters and, thus, is doubly stunned when they are abruptly killed on the field of battle. It

definitely throws the reality of war into sharp relief, and underscores the commitment of these men

(and women!) to the cause of Islam.





Synopsis: The episode begins by showing the assault of the Muslim army upon the walls of

Musaylima’s fortress. One of the Muslims gets over the walls and throws open the gates to the rest

of the army. The two forces clash inside the courtyard and the battle intensifies. On the battlefield,

Wahshi seeks out Musaylima and fights his way towards him. He finds Musaylima and, aiming well,

throws his spear with full strength at his opponent, killing him instantly. Wahshi celebrates this act,

declaring that he killed “Musaylima the liar/false prophet” and the rest of the Muslim army are elated

that their enemy has fallen. Wahshi is later seen telling himself that with his spear he once killed the

best of men (Hamza ibn Abd al-Muttalib) and now with the same spear he killed the very worst of

men (Musaylima)…this will now allow him to walk among the Muslims as everyone else, with neither

shame nor glory. The next scene shows Abd Allah ibn ‘Umar reporting back to the caliph in Medina

about the victory and the course of the battle, and praises the leadership of Khalid ibn al-Walid,

without which the Muslims would not have been successful. In the next scene ‘Umar learns that his

brother Zayd has been martyred in the battle, which greatly affects him. In Mecca, Suhayl ibn ‘Amr

and his son Abu Jandal are mourning the death of Abd Allah, who was also martyred at the Battle of

Yamama. Both scenes are extremely emotional and powerful.

Back in Medina, ‘Umar is telling Abu Bakr that as a result of the Battle of Yamama, many of the

reciters/memorizers of the Qur’an were martyred and it is likely that many of the Companions who

have the sacred scripture memorized would also perish in future battles. ‘Umar, therefore, suggests

to Abu Bakr gather the fragments of the Qur’an (from the scraps of parchment, stone, and bone on

which it was written; as well as from the memories of the Companions) and compile it into a singular

book (mushaf). Abu Bakr asks how he can do something which the Prophet himself did not do.

‘Umar answers that this would be an important and good act. All the senior Companions who are

present agree. Abu Bakr concurs and asks who he should appoint for the task. ‘Umar suggests Zayd

ibn Thabit, a very important Companion who used to be the scribe of the Prophet, writing down the

revelation.



The next scene shows ‘Uyayna, now a Muslim, talking with ‘Umar in Medina and telling the latter

that Tulaiha al-Asadi and Sajjah have both abandoned their claims, returned to their tribes, and

embraced Islam. ‘Uyayna then shows ‘Umar a land-deed which was granted by Abu Bakr, but would

not be considered valid without ‘Umar’s approval. Umar looks at it and tears up the document,

prompting protests from ‘Uyayna. Umar asserts that, on his watch, never will such massive amounts

of land be granted to single individuals, especially when those individuals were undeserving of such

grants. Later, ‘Umar enters into the council where Abu Bakr and other senior Companions are

gathered and demands to know why Abu Bakr granted such a large amount of land to ‘Uyayna,

especially since that land was the property of the Muslims and they were not consulted. Abu Bakr

responds that he consulted the senior Companions; ‘Umar scoffs and says this is insufficient, as the

land is the property of all Muslims and they all deserve to have their voices heard in this matter. Abu

Bakr then stands up and speaks directly to ‘Umar telling him that he had informed him from thebeginning that he was more qualified for the position of caliph but ‘Umar insisted that Abu Bakr

should lead the community. ‘Umar replies that he made the right decision in allowing the best of

men after the Prophet to lead the community.

The next scene has Abu Bakr holding up a rolled piece of parchment and stating that this was a

letter from al-Muthanna ibn Harith al-Shaybani which describes the events of the Ridda in eastern

Arabia, and the skirmishes with Persian forces in southern Iraq. Moreover, according to the report,

Muslim forces were now operating against Persians in Iraq. The letter asks Abu Bakr to let him know

what his next course of action should be. Abu Bakr puts down the letter and turns to the Muslims,

asking them what they think should happen. ‘Ali suggests that Abu Bakr should assist al-Muthanna

and send him aid against the Persians, especially since the latter were known to have ambitions

within Arabia itself, and the other Companions concur. Ali continues and says that now is the time

for the Muslims to take such a course of action, especially since the Arabian peninsula has all

become Muslim following the defeat of the Ridda; he also says that the Muslim forces have gained

massive experience in battle from the Ridda, which would serve them well in a war against Persia.‘Umar agrees with Ali and adds that opening a front outside Arabia would direct the Arabs of the

peninsula –who still held grudges against each other –against a foreign enemy while supporting the

interests of Islam. ‘Ali stresses to Abu Bakr rather forcefully that now is the time to strike.

The next scene shows Khalid riding with his army with the letter of Abu Bakr being recited (voice-

over), in which the caliph tells Khalid to open up operations in western Iraq against the Persians and

lays out how he should conduct his war and how he should establish peace/surrender should the

enemy wish it. Abu Bakr also stresses the rules of war and emphasizes that all non-combatants



should not be harmed. He then tells Khalid to join his forces up with al-Muthanna and al-Qa’qa’,

also operating in the area. The armies (Muslims and Persians) are then shown lining up on opposite

sides at a place known as Kathema. The Persian infantry are seen as chained together (in ranks)

and their cavalry are fully armored and prepared for battle. The Sassanian general then calls out to

the Muslim army to send out their general to fight him. Khalid rides out and the two fight while on

horseback, before both getting knocked off and continuing their battle on foot. Eventually Khalid

defeats and kills the Persian general, but is surrounded by Persian troops who he proceeds to defeat

with the assistance of al-Qa’qa’. The strength and bravery of the two men strike fear into the

Persian army, who don’t like their prospects fighting against the Muslims. The Persian army begins

to retreat chaotically and the Muslim cavalry pursue them, routing them completely. The next scene

shows Abu Bakr in Medina (surrounded by Umar, Uthman, Ali, and other major Companions)

reading aloud the report of Khalid who writes to the caliph informing him of the Muslim victory overthe Persians at Kathema. While the report continues and speaks of another battle, scenes of warfare

are shown on screen. The battle scenes are intense and Khalid is seen as fighting in the midst of

battle with two swords drawn. At this point, Khalid writes, there were about three battles fought

between the Muslims and the Persians. During the last battle, the Persians brought Arab troops to

the battle, presuming that this would allow them to better fight the Muslims. Khalid says that the

Persians were led by one of their mightiest generals: Bahram. In the end however, despite the odds,

the Muslims were victorious. Khalid continues and says that they then met the Persian forces at

Ulays, where the latter had gathered a massive force. He explains that the Muslims attacked the

Persian encampment from all sides. He then declares that it was a major victory. In Medina, Abu

Bakr and the rest of the Companions are satisfied with this report and thank God. Abu Bakr then

proclaims the news loudly for all the people gathered around the mosque to hear.

Back in Iraq, Khalid and the rest of the army are on the banks of the Tigris river with some ships

(which had been captured from the Persians) assembled. Khalid orders his men to embark, with

their destination being al-Hira, a major Arab city in Iraq. The Muslim army then sets out to al-Hira,by river and by land. When they reach Hira, the Muslim army lines up in ranks outside in rows and

Khalid prays to God for a victory. In Medina, Umar and Abu Bakr are talking, and Umar suggests

that the spoils of war should not be divided equally, but that the early converts (Muhajirun and

Ansar) should be entitled to more than those who converted upon the conquest of Mecca. Abu Bakr

says that the reward of those early converts is in the afterlife and he will not divide the spoils

unequally. The next day, Abu Bakr gathers together the prominent Companions in a council and

seeks their advice in the matter of the conquest of al-Hira and the opening of a new front against the

Byzantines in Syria. ‘Umar asserts that the conquest of Syria was foretold by the Prophet, who



himself authorized several military expeditions in that direction (Mu’ta, Tabuk etc.), and, as such, it

was a matter of great importance for the Muslims. Abu Ubayda says that the Byzantines have

persecuted many Muslims within their territories and have killed several messengers sent from

Medina (an act of war). Sa’d ibn Abi Waqqas tells Abu Bakr that if he decides to go to war with the

Byzantines, he will need to mobilize the southern Arabian tribes from Yemen and bring them to

Medina. Abu Bakr then turns to Ali and asks him his opinion on the matter. Ali responds that he

views Abu Bakr’s perspective as just and blessed, and that if God wills the Muslims will be granted

victory. The next scene shows Abu Bakr in the mosque of Medina announcing to the warriors that

they will be setting out for Syria to fight the Byzantines. Bilal goes to Abu Bakr and implores the

caliph to allow him to join the army in their expedition, to which Abu Bakr agrees after some

hesitation.

Review: Overall, a good episode and a very good introduction to the beginning of the Islamic

conquests outside the Arabian peninsula. I particularly appreciated how they linked together the end

of the Ridda wars, the war against Persia, and the beginning of the conquest of Byzantium. I thought

the scenes showing Suhayl mourning his son and ‘Umar mourning his brother were done

exceptionally well and one can feel the emotion and tragedy of these events. Once again, the

producers and writers make it a point to humanize each of the characters and to insist on showing

the tragic consequences of war. Another major theme which is emphasizes in this episode is the

major differences which exist between Abu Bakr and ‘Umar. I thought this was represented tastefully

and accurately, since these differences are mentioned very clearly within the classical sources and

would manifest themselves clearly when Umar became caliph and broke with some significant

policies put forth by Abu Bakr. I was also pleased that this episode gave the viewer insight into the

decision-making process of the early caliphate, whereby all the major Companions (Umar, Ali,

Uthman, Sa’d, Abu Ubayda etc.) formed a consultative assembly which would advice the caliph on

all major issues. The back and forth discussions and the reasoning given for each position put forth

allows the viewer to appreciate the complexities of the situation which preceded the conquests andthe mindset of many prominent Muslims in Medina at the eve of this transformative period.

Regarding the conquests themselves, I liked the idea of showing scenes of the battles interspersed

with the correspondence of the generals back to Medina. In this way, the viewer can appreciate the

specific development of events on the battlefields of Iraq, while also understanding that this was a

broader effort coordinated (at least officially) from Medina. The battles, as usual, were done well and

Khalid’s character is developed further as the viewer begins to understand not only Khalid’s

commitment to delivering victory in battle and ensuring the success of Islam, but also in underscoring

his soldiers’ devotion and loyalty to their general.





Synopsis: The episode begins in the Byzantine city of Antioch (in modern-day southern Turkey),

where the Emperor Heraclius is being briefed on the situation in Syria, where between 10-20,000

Muslim soldiers have invaded. The emperor is told that the Muslims are traveling light and do not

have any heavy weaponry. The Muslims, we are told, are also divided into four major armies.

Heraclius lays out his strategy, based on the fact that the Byantines far outnumber the Muslims, of

fighting each of the Muslim armies separately as opposed to having them all join forces and engage

in one major battle.

In Medina, Abu Bakr is reading the report of ‘Amr ibn al-‘As, commander of the army in Palestine, to

the rest of the Companions. ‘Ali and Sa’d ibn Abi Waqqas weigh in with their opinions (I won’t bore

anyone by giving a detailed summary of military-related discussions). Finally, Abu Bakr decides that

the best course of action is to have Khalid ibn al-Walid go from Iraq to Syria to command the overall

forces (who were led by Amr ibn al-‘As, Abu Ubayda ibn al-Jarrah, Ikrimah ibn Abi Jahl and Yazid

ibn Abi Sufyan). Abu Bakr states that a single, major battle in Syria would break the power of the

Byzantines there, which would allow the Muslims to focus their attention on Persia. Several of the

Companions express apprehension about this plan, but are overruled by Abu Bakr who continues to

explain why this is a superior strategy. He states that if the Byzantines, the most powerful kingdom

on earth, were to suffer a defeat at the hands of the Muslims this would be a major victory (in real,

as well as psychological, terms). Conversely, he says, if the Muslims were to lose, then the Persians

would go on the offensive and the hearts of the Muslims would weaken. Thus, almost everything

was at stake with the battle against the Byzantines. Umar agrees but questions how Abu Bakr could

place Khalid at the head of the army, when it contained such illustrious, early converts as Abu

Ubayda. Abu Bakr recognizes Abu Ubayda’s precedence and superior religious virtue, but asserts

that in the matter of war there was no equal to Khalid ibn al-Walid. ‘Umar still looks defiant, but

does not provide any response (thus, implicitly, agreeing).

In Iraq, Khalid is with his commanders laying out his plan for how they will cross the Syrian desert to

link up their forces with the other Muslims in Palestine. The army then sets out and is shown riding



in the Syrian desert. Meanwhile, the Muslim army is seen encamped at Yarmuk (near the modern-

day Golan Heights) across the valley from a massive Byzantine force which is also encamped. A

Muslim messenger sent by Khalid from Iraq then approaches Abu Ubayda and delivers a letter. The

letter is explaining to Abu Ubayda that Abu Bakr has commanded Khalid to take his forces from Iraq

to Syria, where he was to engage and defeat them at Yarmuk. Khalid recognizes Abu Ubayda’s

superior status and, as such, felt the need to write to him before his arrival in order to inform him of

the caliph’s commands. Abu Ubayda finishes the letter and turns to his commanders, telling him that

the caliph’s orders will be followed (i.e. Khalid will be designated the supreme commander of the

army). The second letter from the messenger is addressed to the general body of the army and Abu

Ubayda tells the messenger to read it out to them, which he does. The letter urges the soldiers to

stay firm and not lose heart.

In Medina, Abu Bakr, Uthman, and Umar are sitting and talking. Abu Bakr tells them that Khalid has

crossed the Syrian desert in less than 5 days, a feat that normally required over two weeks to

accomplish. They all praise God that He has brought this about. Umar then goes on to express his

reservations about Khalid’s wisdom, telling the caliph that although he has succeeded in crossing the

desert, his strategy was very risky and reckless, and placed the entire army in danger. He adds a

few more critiques as well. Abu Bakr tells Umar not to be so harsh on Khalid. At this point, Abu Bakr

tells Umar to go lead the people in prayers since he was too frail and sick to do so himself.

The next scene has the Muslim and Byzantine armies faced off against once another. The battle

begins with the Muslims unleashing a volley of arrows into the Byzantine ranks and ‘Amr ibn al-‘As

leading the cavalry charge. Khalid ibn al-Walid and Abu Ubayda then also lead their men into the

Byzantine army. The scene then transitions into the next one with Heraclius expressing frustration at

the defeat at the battle of Ajnadayn (634) in Palestine, which we just witnessed. He is baffled by

the fact that the Byzantine forces stationed in Yarmuk remained encamped and did not set out to

augment the forces at Ajnadayn.

Back in Medina, Abu Bakr is extremely ill and is on his bed surrounded by Ali, Umar, and Uthman.

He tells them that he is on the verge of death and that he frees them all from their oaths to his

command (as caliph). He urges them all to select an individual from among the Muslims who is

most capable of administering their affairs. As they leave the house, ‘Umar walks speedily ahead of

the rest and ‘Ali asks him where he is going in such a hurry. Umar responds that he wants no part

of leadership and that the senior Companions should decide between themselves who should

succeed Abu Bakr. The Companions return to Abu Bakr and tell him that he should designate a



successor since they will not be able to do so themselves. Abu Bakr then proceeds to ask each of

the Companions (‘Abd Allah ibn Abbas, Uthman, Ali) about what they think of Umar and they all

respond with praise for his character and virtue. However, one of the Companions enters into Abu

Bakr’s chambers and expresses major reservations about appointing ‘Umar ibn al-Khattab as caliph,

since the latter was hot-tempered and rather strict in his understanding of Islam. Abu Bakr

acknowledges that Umar was strict and harsh but insists that he is among the best of the

Companions. He continues and says the Muslims need a leader like Umar, who had no attachment

to this world, was absolutely firm upon the path of truth, and a devout follower of the way of the

Prophet. The individual finally agrees with Abu Bakr.

The next scene shows Abu Bakr, in an extremely weakened state, standing in the middle of the

mosque in Medina asking the Muslims whether they would approve if he appointed someone tosucceed him as caliph and administrator of their affairs. They all express their approval. Abu Bakr

continues and says that, with God as his witness, he has not selected anyone from among his

relatives or someone unfit for the position; rather, he has chosen Umar ibn al-Khattab. Everyone

expresses their approval and Abu Bakr returns to his house. Later, Umar is shown entering Abu

Bakr’s house and expresses his shock that he consulted the people about this matter, but did not

ask ‘Umar what he thought. ‘Umar insists that he does not want anything to do with political

authority. Abu Bakr responds that, indeed, had he known that Umar sought such a thing he would

never have appointed him as his successor. He tells him that this order will be implemented, whether

Umar approves or not. Umar then sits at Abu Bakr’s bedside and the latter gives him advice and

prays that he will be a good leader and just. He also prays that God will allow great victories and

conquests to be manifested at his hand. He then advises him with regard to the Muslim armies in

Syria and Iraq.

The next scene has Uthman in the mosque reading out Abu Bakr’s final will and testament in which

the caliph proclaims Umar his successor. Uthman then calls upon Umar to step forward and extendhis hand so that he may accept the oath of allegiance. With reluctance, Umar does so. Meanwhile,

Abu Bakr is sitting inside his house on his bed when his daughter (and Prophet’s widow) Aishah

walks in (neither seen nor heard). Abu Bakr tells her that she is the most beloved person to him and

explains to her which of his assets will be given over to Umar, who would in turn transfer them to the

Bayt al-Mal (the general property of the Muslims). Next, we see Abu Bakr passed away his

deathbed surrounded by all the major Companions. Ali declares that “we are from God and to Him

we return” and eulogizes the caliph, emphasizing his struggles in the path of truth, his justice, and

his piety. Umar then asks ‘Ali whether they should bury Abu Bakr next to the Prophet as per his will;



‘Ali approves. The next scene has Umar sitting down after prayers and praying to God that He gives

him the strength an courage to execute his function as caliph as well as he can. The final scene has

Umar ascending the minbar in the mosque in Medina and preparing to give his first address to the

people.

Review: I thoroughly enjoyed this episode! It deals, quite simply, with two key issues: the war

against Byzantium and the succession to Abu Bakr. The representation of the reality of the war with

Byzantium was done quite well I thought and the difference of opinion of Abu Bakr and Umar

regarding Khalid ibn al-Walid are made even more evident. This was an important point which I was

glad the episode highlighted. It was refreshing to see the reappearance of some of the Qurashi

converts to Islam (such as Abu Sufyan and Ikrimah ibn Abi Jahl) on the front-lines in Syria. Again, I

thought it was a wise decision on the part of the director to show the scenes of the warfare in Syriainterspersed with discussions in Medina to underscore the level of planning and coordination which

went into these expeditions.

The succession issue was also portrayed very well, with close attention given to specific accounts in

the classical sources over others (which is fine because, as mentioned before, the entire show is

merely an interpretation). I appreciated how Umar completely backed down from the position of

authority at first, but then realized that Abu Bakr’s decision had much wisdom behind it and the

consensus of the vast majority of Companions. I was also grateful how they emphasized Umar

treating his appointment as a massive burden of responsibility rather than as a reward, which

underscores how this great man viewed leadership (esp. when compared with many later Muslim

rulers up to our own time!). One thing I was also appreciative of was the central role which Ali plays

throughout the episode.





Synopsis: The episode begins with Umar ascending the minbar/pulpit of the mosque in Medina and

taking two steps down, stating that he is of a lower rank than Abu Bakr (when Abu Bakr became

caliph he took one step down, citing that he was not on the same level as the Prophet). He opens

his speech by giving praise to God and reciting the blessings upon the Prophet, and begins

eulogizing Abu Bakr. He states that in Abu Bakr’s wisdom and righteousness, one is hard pressed to

emulate his example and the task of succeeding him is a heavy burden to bear. He continues and

states that he is merely a man from among them and his desire not to violate the wishes of Abu

Bakr was the only reason he accepted to be caliph. Umar continues and starts explaining that he

knows people fear his strictness and uncompromising nature. He goes on to state that the people

claimed that Umar was harsh towards them even when the Prophet and Abu Bakr were alive, so,

they ask, how much stricter will he be now that he has become their ruler? Umar assures them that,

as ruler, his strictness will be moderated by his leniency, except against those who perpetrate

injustice. He then says: “O people, it is your duty, if I show certain evil qualities, to reprove me for

them. You must see that I do not exact from you any tax or anything of what God has given you,

except that which He allows. You must see that when I have control of the wealth [of the Muslims],

nothing should be spent improperly. You must see that I do not keep you too long in posts of

danger, or detain you unreasonably on the frontiers; for when you are away on military service, I

must be the father of your families.” He emphasizes that he expects them to keep him in check and

correct him if he should go astray. Following this speech, he introduces al-Muthanna ibn Harith to

the congregation and explains the dangerous situation in Iraq to everyone. ‘Umar then urges people

to volunteer for military service (jihad) in Iraq to fight against the Sassanids. No one responds or

steps forward.

The next scene shows Umar asking Ali why no one answered his summons for jihad. Ali responds

that many of the Muslims are fearful of the dangers of fighting the Persians, due to their numbers

and power. Sa’d ibn Abi Waqqas adds that they would be far more willing to volunteer for the war

against Byzantium because the battlefield there is better known to them and the general (Khalid ibn

al-Walid) is from among their own, whereas al-Muthanna is a foreigner and not a Companion of the



Prophet. He also suggests that some of the men believe that victory can only be granted if the army

is led by Khalid. Umar is outraged at this and asserts that only God grants victory, not the Ibn al-

Walids and Ibn al-Khattabs of this world. Ali calms Umar down and advises him not to push people

on this matter, since harshness is not the best way to begin his rule. Umar answers that, as always,

he will heed Ali’s advice. Next, we see Umar writing a letter to Abu Ubayda ibn al-Jarrah in Syria

telling him that Abu Bakr has passed away and that he (Umar) has become the caliph. He continues

and asserts that, with his authority, Abu Ubayda is now the supreme commander of Muslim forces in

Syria. He further writes that he has not removed Khalid ibn al-Walid (from the position of supreme

commander) due to any hatred for the man, but only because he has the interests of Muslims at

heart.

In the next scene, Umar has all the major Companions gathered and is explaining to them theimportance of the concept of shura (consultation) in his view of government. He emphasizes that

this concept is rooted in the Prophetic example, where he consulted his closest Companions on

issues relating to worldly and governmental matters. Umar suggests that the power of consensus

and consultation is such that it minimizes the committing of errors since all human beings are, by

nature, fallible. This system allows each of them to keep the others in check and for all of them to

ensure that the ruler behaves and rules according to what is best. Umar underscores that this is the

nature of his political contract with the Muslims, i.e. one based on mutual consultation and

consensus. He then moves on to the first matter of discussion, which is the issue of al-Muthanna

and the war in Iraq…he asks the Companions to bring forth their opinions about why no man has

stepped forward to volunteer. Sa’d ibn Abi Waqqas responds that he has already heard Ali’s advice

in this regard and that it seems that most people fear to fight against the Persians. One Companion

suggests that, although Abu Bakr forbade it, it would be advisable to integrate those former Ridda

tribes (who had now repented) into the Muslim army and use them in the conquests. Ali

wholeheartedly agrees and says that it is only just that these people be brought into the fold of the

Muslim community and that they contribute to the efforts against both Persia and Byzantium. Hissuggestion is met with wide approval.

In Syria, Khalid and ‘Amr ibn al-‘As are discussing military strategy against the Byzantines and the

former is expressing anxiety that the Byzantine forces have diversified their tactics and augmented

their numbers. Before departing, Khalid asks Abu Sufyan (serving as a minor commander in the

army) how he’s feeling about everything. Abu Sufyan responds that he finds it incredible that, in the

times of jahiliyya, the Quraysh would come to Syria as mere traders and had no assurance for their

own safety, and would be disparaged by the Byzantines as nothing but a petty people. He continues



and says that these same merchants (referring to himself) would go back to Arabia and fight the

Prophet, even as he called them to truth and promised them that they would conquer Byzantium. He

excitedly adds that today the Arabs are all standing together in a mighty army on the verge of

realizing that promise, and he expresses his wonder at how different the present is from the past.

Suhayl ibn Amr, Khalid, and Ikrimah ibn Abi Jahl all agree with these sentiments.

The next scene shows Umar sending al-Muthanna back to Iraq and reassuring him that

reinforcements will be sent shortly. al-Muthanna responds by saying “We hear and obey, O

Commander of the Believers (Amir al-Mu’mineen)”. Initially, Umar is outraged by this title, feeling

that it overglorifies him but the rest of the Companions agree to its usage and he, reluctantly,

acquiesces. In the following scene, we see Umar having all his sons gathered before him in his

house at night. He tells them that they may think that because their father is the caliph, they willexpect better treatment or some form of privilege. Umar insists that not only behave as upright

individuals, but if they should commit a sin or injustice, he will have no hesitation in carrying out the

prescribed punishments against them, regardless of the fact that they are his children. He asks firmly

if they understand; they respond in the affirmative.

Meanwhile, back on the Syrian battlefront, the captions remind us that the year is 636 and Khalid

ibn al-Walid and the other military commanders are discussing the particular strategies against the

Byzantines. Khalid expresses optimism that the factors of the battle are in their favor, despite the

overwhelming numbers of the Byzantine army. The next scene goes to Yarmuk where massive

Byzantine army is assembled opposite a smaller, but substantial, Muslim force. Khalid gives his

motivational speech and tells his troops that the entire battle for Syria is at stake with this one battle

and that they should all hope for victory or martyrdom. While on the frontlines, Abu Ubayda then

receives a message from a courier. He opens the letter, declares “la hawla wa la quwatta illa billah”

and tells the courier not to spread the news to anyone. Abu Ubayda then places the letter in his

garments and goes back to the matter at hand (the battle). Abu Sufyan is then shown at theencampment of the Muslims (far behind the army) and tells the women there that if they see any of

the Muslims fleeing the battle that they should pelt him with stones until he returns to the fight.

At Yarmuk, the battle begins with the Byzantines launching several volleys of arrows at the Muslims,

killing many of them and injuring Abu Sufyan in the eye. The Byzantines then launch a massive

cavalry and infantry charge at the Muslims, who respond with a similar charge led by Khalid ibn al-

Walid and ‘Amr ibn al-As. The battle is extremely brutal with massive casualties on both sides. The

Byzantines begin to overwhelm the Muslims, many of whom begin to retreat. However, as they reach



Sufyan’s transformation, from a cunning new convert who was still attached to the new order to a

man who now recognized the change brought by Islam, was also refreshing and added a certain

amount of depth to his character. I liked how they devoted a substantial amount of energy and time

to the moments before the battle, where the Byzantine force is seen as amassing and the Muslims

are shown as fearful. In this battle, the odds were about 5-1 (according to historical accounts;

Muslim traditional accounts put it at 100-1 but that is unlikely) so one can imagine the psychology

for many of the Muslim soldiers. I know I’ve gone to great lengths to emphasize this point in the

past, but I’ll say it again: the Byzantine costumes/armor/tactics are shown COMPLETELY wrong. I

really wish that the makers of this extraordinary series would have made some efforts to do their

research in this regard. If anyone wants more details about what I mean, I’ll elaborate but check my

earlier reviews as well.

The battle itself was, in a word, awesome! The emotions, brutality, and events of the battle were all

conveyed perfectly. One has to recognize that this was the most important battle of the Islamic

conquests on the western front in order to appreciate its importance and the way it was portrayed. I

thought they did a great job showing the involvement of women, since that is a fact highlighted within

the classical Arabic accounts as well. The episode perfectly showed the ferocity and uncertainty

which characterized the battle and the superior Muslim military strategy which eventually turned the

tide against the Byzantines. In addition, the representation of the battle underscored the leadership

qualities and personal bravery (as well as outstanding skill) of Khalid ibn al-Walid. One can even

say this representation was quite hyperbolic, showing Khalid slay dozens of Byzantine soldiers and

wielding a dagger with all the skills of a member of the legendary Assassin’s order. Either way, it

enhanced the viewing experience and made for an excellent culmination to an already-great

episode. The only major criticism I would have is that they gave the viewer the impression that the

battle was fought over a single day, while in fact it lasted for nearly a week!! Below I’ve included, for

the benefit of the more military-minded among readers, a series of maps and images relating to the

battle. Enjoy





Synopsis: The episode begins with Abu Ubayda ibn al-Jarrah and Khalid ibn al-Walid praising the

victory at Yarmouk as a decisive one, which would hopefully pave the way for the conquest of most

of Syria. Khalid then goes to the encampment and gives his condolences to the widow of Ikrimah ibn

Abi Jahl who was killed during the battle. He also praises the brave conduct of the Muslim women in

the course of the battle. Khalid then goes to Abu Suyan’s tent where he is being healed up (his eye

is seriously injured after being hit with an arrow) by his wife Hind and his son Yazid. Khalid tells Abu

Sufyan that his sacrifice will be rewarded by God. We also see Suhayl ibn Amr comforting his son

Abu Jandal who was injured in the arm during the battle.

The next scene shows Abu Ubayda speaking with Khalid. The latter tells him that he has heard the

news that Abu Bakr has passed and Umar has become caliph. He asserts that the former was more

beloved to him than the latter, but he will nevertheless hear and obey the commands of the new

ruler. He also expresses his willingness to step down as supreme commander of the army and fight

under the banner of Abu Ubayda. Nevertheless, Khalid is rather ticked off by Umar’s decision.

The next scene goes to Byzantine Emesa (Homs) where Heraclius is addressing his generals and

laying out a military strategy following the defeat at Yarmouk. He then expresses his intention to

leave Syria and go to Constantinople. Back in Medina, Umar is rebuking a merchant in the

marketplace for having overpriced his goods and then explains to all those assembled that fairness

and justice are absolute values, even in the marketplace. The caliph then expresses his intention to

appoint market inspectors (muhtasibs) to monitor the conduct of people in the markets and ensure

fair-dealing. The people whole-heartedly agree. As their discussions continue, a messenger comes

into the city and announces that the Muslims won a major victory against the Byzantines at

Yarmouk, prompting major celebratory reactions from the Medinians and Umar to praise God. The

people are then all gathered in the mosque and Umar is addressing them, underscoring the

importance of the victory at Yarmouk for the whole Syria campaign. He then brings up the issue of

his demotion of Khalid from the position of supreme commander of the army, and acknowledges that

many people will have found this to be a strange decision. He then lays out three reasons to justify



this decision: 1) It was becoming an issue of concern that the people were saying “if not for Khalid,

X and Y would never have occurred”…Umar states that became worried that people would forget

that events and victories come only from God, 2) a major difference of opinion exists between the

caliph and Khalid regarding the issue of political authority and the amount of central control Medina

can exercise over its representatives, 3) Islam is not merely about war, but about establishing and

ordering society. Umar felt that Abu Ubayda would be the most qualified to organize the Muslim

conquests in Syria, due to his supreme religious knowledge and political wisdom. Umar finishes by

saying that he wanted to lay out his opinion clearly so people would not spread rumors. He then

asks God to forgive him if he has erred, since he was a mere mortal.

The next scene goes to Damascus, where the Muslims are preparing to besiege the city. Abu

Ubayda decides that, due to the vastness of the city, the Muslims should besiege all five gates andspread their forces (each commanded by their general). As they are talking, they are approached

by the Christian Arab tribes of Banu Ghassan. The Ghassanid chieftain explains that, although they

share a religious affiliation with the Byzantines, they share an ethnic and linguistic tie with the

Muslims and therefore ask to join forces with them, especially now that Byzantine

persecution/oppression has become overbearing. The chieftain explains how they have seen the

justice of the Muslims in the regions under their control and would like to join them in their

enterprise. He adds that the Ghassanids have numerous men at their disposal and valuable

knowledge of Byzantine terrain and siege technology which would help the Muslim cause. Abu

Ubayda responds by offering them the dhimma pact, in which their lives and possessions (and

lands) will be theirs to control and govern in exchange for paying the jizya tax. He continues and

says that they will fight their enemies and protect them from all threats. The Ghassanid chieftain

agrees to these terms. Within the city of Damascus, the Byzantine governor is speaking to his

commanders and expressing optimism that matters are in their favor, especially since the city has

enough food resources for six months and the Arabs have very little knowledge of siege warfare.

In Medina, we see the first market inspector (muhtashib), a woman from among the Ansar, walking

through the marketplace and ensuring that all dealings are done fairly. She happens across a

merchant who was attempting to cheat a customer and she rebukes him. The merchant scoffs at

being ordered around by a woman, but at that point Umar appears and tells him (and the onlookers)

that this is the market inspector who will ensure justice and fair-dealing in the marketplace and will

serve as a reference for all those merchants/customers seeking to understand the prohibited and

the permissible with regard to buying and selling. As Umar keeps walking in the market place he

runs into an individual with a particularly large belly and asks, outraged, what was going on. The



man cheerfully replies that it’s a blessing from God, but Umar rebukes him and explains it is actually

a punishment! He then explains the importance of good health and maintaining one’s fitness.

Meanwhile in Iraq, in the Persian capital Ctesiphon (al-Mada’in), which is beautifully reconstructed,

the famed general Rustam enters the city with military reinforcements and is given an audience with

the empress/princess. They talk for a little bit about the internal Sassanid dynastic crisis, and

Rustam offers his unconditional support to her. The empress explains that the Arab threat has

become unbearable and that if no action is taken it is likely that the Persians will be enslaved under

Arab dominion; even death is a better option than that, she says. Rustam wholeheartedly agrees.The

elders assembled in the court then all agree that the princess should be made empress over Persia

for a period of 10 years, until the Arab threat is resolved, before the dynastic issue within Persia is

revisited. She appoints Rustam as supreme commander of the Persian armies. Soon after, Rustamis preparing the war strategy and notes to his commander that al-Muthanna in Iraq is at al-Hira with

merely a few thousand soldiers while the bulk of the Muslim army is in Syria. He suggests that they

attack while he is cut off from that larger force. Rustam explains that his strategy is to overwhelm the

enemy by sending wave after wave of armies to weaken them.

The next scene takes the viewer to al-Namariq where al-Muthanna is leading his army and comes

across a far larger Persian force in battle formation. al-Muthanna shouts the takbir and leads the

charge of his infantry and cavalry against the Persians. The battle intensifies and the Muslims seem

to be getting the upper hand…then the scene transitions into the next one where the empress at

Ctesiphon is shown receiving word that the Persian force was overwhelmingly defeated by al-

Muthanna at al-Namariq, but also the four other major armies were also decisively defeated. The

commander who delivers this news explains that the Muslims, despite their small numbers, have

defeated four major armies. The empress looks deeply troubled, so the commander suggests that

she order Rustam to lead a major army against the Muslims himself. Meanwhile in Damascus, the

siege has intensified and has taken its toll on the Muslims. The Ghassanids are seen helping theMuslims deploy siege weaponry and mangonels which begin to make an impact on the walls. Back

in Ctesiphon the empress is criticizing Rustam for the shortcomings of the Persian army and

imploring him to ensure victory. For her, such a victory is directly related to securing her own political

base.

Review: I have very little to say about this episode, except that the series continues to do a great job

with character development and representation of these events. I particularly enjoyed the emphasis

on the political situation within Persia, since it adds a great deal of depth to the broader



developments occurring. It was great that they managed to strike a balance between events in

Medina and events on the Byzantine/Persian frontiers. The character of Umar continues to impress

and the representation maintains its faithfulness to classical accounts.



Synopsis: The episode begins with a Muslim army led by al-Muthanna and a much larger Persian

army lined up across a river from each other. All that separates them is a small bridge. As the

Muslims cross the bridge to get to the Persian army, the latter fire volley upon volley of arrows,

killing numerous Muslim warriors. The Persians then unleash a full infantry charge led by (wait for it)

war elephants!! This strikes fear into most of the Muslims and their horses, which begin to withdraw

from the battle. The battle is a complete rout in favor of the Persians. Their overwhelming numbers

and their use of war elephants decimate the Muslim ranks. We are then taken to a scene after the

battle showing Persian warriors slaying the wounded Muslims on the battlefield. The next scene

shows one of the Persian commanders at Ctesiphon telling the empress that although the battle was

won, over 6000 Persian soldiers fell in the battle (a massive number). Indeed, he continues, the

small contingent which was sent to pursue the remnants of the Muslim army after the defeat at the

river/bridge were decimated by them, and two of Persia’s top generals were killed. The

commanders then exchange blame with each other and the discussion then degenerates into

bickering and squabbling about political rivalries. The empress demands everyone be silent and

focus on the matter at hand.

In Medina, Umar is addressing the congregation in the mosque and talking about the issue of

dowries and marriage. He tells people to not demand high dowries from potential spouses in order to

make marriage easier; he even suggests that if a dowry exceeds 500 dirhams, the remainder will be

confiscated and deposited in the Bayt al-Mal (state treasury). A woman in the mosque shouts out

and rebukes Umar, citing the words of the Prophet. Umar, humbled, tells her that she is indeed

correct and he takes back his suggestion. Rather, he advises people to be merciful to one another

and think of the social consequences of higher dowries. The whole exchange serves to highlight how

the caliph was not above admitting his errors, even when corrected by the most minor members of



the congregation. Next, Umar receives word from one of the commanders in Iraq about the major

defeat inflicted upon the Muslims. Umar laments the defeat and goes on to praise al-Muthanna ibn

Harith, who still maintains the struggle against the Persians. Umar vows to support him and

empower him with all his resources, even if he has to physically go to Iraq and fight alongside him.

Umar then orders Sa’d ibn Abi Waqqas to send messengers to every Arab tribe summoning them to

jihad against the Persians in Iraq. The next scene shows the empress in Ctesiphon making the

decision to abdicate her rule in favor of Yazdgard III, the last remaining male heir in the Sassanian

line. She expresses her dismay that she failed to adequately prevent the Arab threat. Finally, she

begins to think to herself what a man the caliph in Medina must be to command such respect and to

encourage his troops to persevere so much against their foes.

In Medina, Umar is making the rounds in the agricultural areas around the city and ensuringeverything is going smoothly. He eventually encounters a child who he speaks with and finds out that

his father is serving as a soldier in Iraq. It’s a nice little scene whereby Umar shows his concern for

the ordinary people of Medina and seeks to ensure their lives are as easy as possible. Later, Umar

is sitting in the mosque and is talking to one of the wealthier Muslims who owns a large tract of land

outside Medina, which has agricultural value but is largely unused. Umar explains that the man

should either utilize all the land or the unused parts should revert to the Muslim community and

become –so to speak –a “communal farm” from which they could benefit. The man is resistant to this

idea, but Umar stresses that the welfare of the Muslim community comes before all us, even

personal rights of property.

At Damascus, some Arab (Christian) notables in the city are discussing the state of the siege and

whether or not they should surrender to the Muslims to ensure their own lives and property.

Meanwhile, in the city square, two men (from the Arab population) are being brought for execution,

accused of aiding and abetting the enemy. This causes an uproar among most of the Ghassanids in

Damascus and leads to clashes between the Byzantine troops and Arab citizens in the city. InMedina, a Christian woman approaches the caliph and asks him to help her settle a debt since she

is unable to raise enough money to do so. She sees her crucifix and tells her that, ofcourse her debt

will be settled, but asks her what has prevented her from embracing Islam. She responds that she is

an old lady and does not devote too much time to such thoughts. Umar tells her she can believe

what she likes, he was just curious to know. However, soon after, Umar runs into Ali and explains to

the latter that he feels bad for even asking the lady the question…Ali responds that he did not do the

wrong thing, and his intentions were probably in the right place.



The next scene shows Yazdgard III making his entry into Ctesiphon to great fanfare and crowds

cheering. The scene culminates with the emperor entering the palace and sitting down on the throne.

Back in Medina, Umar is walking around Medina again and, while in the “suburbs” around the city,

comes across a woman cooking nothing but hot water in a pot while her children cry in the

background. He asks why this is…she answers that this is because of their poverty and states that

God will judge Umar for this injustice. Umar’s son, who is walking next to him, is about to say

something (probably to tell the woman that the caliph himself stands before her), but Umar silences

him by raising his hand. Umar asks the woman how she expects the caliph to have known about

her needs…she says that he should be aware of every single one of his subjects. Umar says that

she should not worry, he will be back with something to help her in this hardship. He rushes to the

Bayt al-Mal and grabs a whole sack of grain and carries it on his back, walking through the city and

back to the woman. The burden is tremendous and Umar nearly collapses under its weight, but henevertheless keeps walking. When he reaches the woman, he places some of the grain in the pot of

boiling water. He then serves the food to the woman and her children. During all this, Umar’s son is

watching with tears in his eyes. The woman thanks Umar a lot and tells him that he has been kinder

to her this night than the “Amir al-Mu’mineen” has ever been. Umar smiles and tells her to go to the

residence of the caliph tomorrow and she will find him there.

Review: This episode was the most touching and relevant so far. Yes, it does continue the broader

story with the Persian and Byzantine wars, which was great and all (especially the war

elephants..WOW!), but it brings the focus back to Medina in an important way. I loved the way that

Umar’s sincerity, concern, and humility were brought out very clearly through his interactions with

the various people in Medina. The final sequence, in which he helps the woman in need without

revealing his identity as caliph, was extremely touching and his decision to carry the heavy load on

his back and personally assist the lady was a representation of his remorse for being unaware of her

situation. This depiction definitely stems from classical accounts but it does so much more. It seeks

to underscore the role of the ruler as someone who genuinely cares for his people and seeks theirwell-being. In some sense, it was a very explicit critique of the current state of leadership in the Arab

and Muslim world, which could not be further from the model of justice and public welfare upheld by

Umar ibn al-Khattab.

Another major aspect I liked about this episode (as well as the previous one) was the careful

attention devoted to the internal developments within the Persian empire. The struggle against the

Muslims is represented through the lens of how a mid-7th century Persian empress/emperor would

have seen it. Persian historical figures are given their own unique characters and personalities and



the diversity of thoughts/feelings are expressed very clearly. In this way, the producers and writers

have not fallen into the general trend within Arab cinema of stereotyping Persian historical figures

and histories to conform to certain models. Rather, it seems, the director was quite insistent on

giving the Persian side of the story its own “voice” and perspective so that, even as antagonists to

the Muslims, the audience can still admire and, more importantly, understand their decisions and

actions.



Synopsis: The episode starts where the last one left off, with Umar and his son walking back into

Medina at night. As they walk, they overheard a mother and her daughter arguing in their house.

The mother is ordering her daughter to mix the milk with the water (a form of increasing the amount

so as to sell more in the market), but the daughter refuses, asserting that the caliph forbade this

practice since it is a form of cheating. The daughter then tells her mother that God sees all and He

will reward them if they do not use trickery. Umar tells his son that they will inquire in the morning

about the identity of the two individuals. The next morning, Umar and his two sons return to the

house and knock on the door. The mother nervously answers and lets them in, but is surprised to

see the caliph and nervously asks if everything is ok. Umar asks to speak with her daughter. The

mother then brings her out. Umar explains to both of them that he overheard their exchange from the

night before (the mother starts panicking, but Umar tells her to calm down but never to repeat such

a sin again) and that he proposes that such a righteous woman (the daughter) marry his son if she

would be willing. The daughter approves.

The next scene goes to Ctesiphon and Yazdgard III is in his bedchambers with his new

wife/concubine (?) and is expressing both his happiness about his newly-acquired position as

emperor but also a certain sadness about having now been cut off from the rest of the world.

However, he expresses delight at his new-found power and authority and states that he feels

invincible and larger-than-life. In Medina, Umar is sitting in his house and two men are brought

before him (one plaintiff and one defendant). He opens by praying to God that he will judge justly



between them and asks the plaintiff to explain his grievance. The issue is essentially a land dispute.

In the end, Umar judges in favor of the man who was wronged (the plaintiff). The next set of people

to come into the room are a group of young men and an older individual. The latter explains that

they stole one of his camels. Umar asks if this is true and the men reply in the affirmative. Umar

asserts that it is then only just to apply the legally-prescribed punishment upon them. However, he

first asks what they did with the camel. They say that they slaughtered it, ate from it, and distributed

the remainder of the meat. The caliph asks what drove them to do this. They respond: hunger. Umar

is shocked and explains that he will certainly not apply any punishments against these people.

A few scenes later, we are back at the siege of Damascus and Khalid ibn al-Walid and one of the

other Muslim commanders are discussing strategy. Apparently, the day is one of a major Byzantine

festival which involves a lot of drinking and Khalid suggests mounting an assault that night while thesoldiers are drunk out of their minds. The next scene shows the Byzantines inside the city drinking

and feasting. That night, as the soldiers inside the gates are rather drunk, the Muslims mount their

assault by swinging ropes and ladders over the city walls. Khalid is among the first to infiltrate the

city and fights the few guards at the eastern gate, Word reaches the city’s governor about this fact

and he decides to surrender the city to Abu Ubayda in order to avoid the fate of a conquered people

(according to the laws of war, surrendering cities were treated better than conquered ones). The

next morning, the Muslims enter the city triumphantly. As Khalid and Abu Ubayda enter the palace in

Damascus, they reaffirm the guarantee of safety for the people of Damascus and their property. Abu

Sufyan then enters the city and expresses his wonder about the fulfillment of this event…he then

expresses his desire to reside in the city. Khalid ibn al-Walid reminds him that the war for Syria is

still far from over.

In Medina, Suhyal ibn Amr himself delivers the news to the caliph about the capture of Damascus.

Umar expresses great joy and praises God. He then gathers all the prominent Muslims in a council

in the mosque at Medina and tells them that, although the victory in Syria was welcome, the situationin Iraq was still dire. Umar explains that the stage is set for a major battle between the Persians and

the Muslims in Iraq and, as such, he has ordered Khalid (and his army) as well as al-Qa’qa’ (and

his army) to return to Iraq and rejoin al-Muthanna. Sa’d ibn Abi Waqqas is to be appointed the

supreme commander of Muslim forces in Iraq. The next scene goes to Ctesiphon where we are told

that the massive Arab forces assembled (including Muslims from Syria, the Arabian Peninsula, and

Medina) have encamped at al-Qadisiya. Yazdgard III expresses his exasperation that no Persian

army has yet confronted them. The episode ends with him ordering them to set out to wage war

against the Muslims encamped at al-Qadisiyya.



Review: This episode was done wonderfully as well! I was quite pleased that they brought in the

story of the girl and her mother, the former whom eventually married the caliph’s son. Interestingly, it

is from this couple whom the caliph Umar ibn Abd al-Aziz (d. 720) would be descended (on his

maternal side), which makes it even more interesting that this was shown; for those interested, the

daughter of the girl shown and Asim ibn Umar was Layla, who would become the mother of Umar

ibn Abd al-Aziz. Focusing on this sequence also gave viewers an appreciation of why Umar ibn al-

Khattab is renowned for his justice and wisdom, since he did not punish the mother for her misdeed

but, rather, rewarded the daughter for her own righteousness. Another scene I really appreciated

was the court-case held in the presence of Umar in which he acquits the young men accused of

stealing due to their hunger. I felt that this perfectly conveyed Umar’s commitment to justice and his

astuteness in applying the law, considering ALL the specific circumstances involved in the case andnot merely the crime and its prescribed punishment. Moreover, I thought they did a great job

showing that Umar, although caliph, attended to legal matters himself.

Yazdgard III was represented quite well I thought. I liked how they emphasized his newly-acquired

power and the effect that this had upon him. The final scene with him commanding his generals to

go to war highlights his new conception of himself and his arrogance about his position as emperor.

Again, I really appreciate that they devoted considerable attention to the internal developments within

the Persian court, which allows the viewer to appreciate the dynamism and complexity of events.

The capture of Damascus was shown really accurately. I was glad that they mentioned/showed that

the city was both conquered by force and fell peacefully, but that the Muslims decided to recognize

the latter condition even though a conquest-victory (‘anwatan) would have allowed them to seize the

possessions and properties of the inhabitants, thereby enriching themselves. This emphasizes the

Muslims’ mercy towards the people they conquered, as well as their realism…it wasn’t feasible for

them to attract the enmity of a much-larger conquered population at a time when the conquests were

still ongoing. Anyways, this historic fact of “the dual conquest” of Damascus is an important one forthe later history of the city (Khalid’s forcible entry into the city was used by later generations to

justify the full seizure of the Church of St. John which was then transformed into the Umayyad

Mosque) and is mentioned in all the historical accounts.

Finally, I was intrigued by the inclusion of the discussion following the fall of Damascus between

Khalid ibn al-Walid and Abu Sufyan. Abu Sufyan declares his joy that God’s promise has been

fulfilled and the Quraysh have now become “kings” in the lands of Byzantium, where they had once

been looked down upon as members of a lesser civilization; Khalid reminds him that they are



servants of God and not kings or princes. Abu Sufyan tells him to use whatever word he wishes. The

latter also expresses his desire to settle in Syria along with his sons Yazid and Mu’awiyah. Thus, we

see the roots of the Umayyad dynasty (which would rule the Islamic world from 661 to 750…and

until 1031 in Iberia) being planted in the city of Damascus. It also shows that, from the writers’

perspective, Abu Sufyan, although now a convert, was still very much animated by some of the

forces of jahiliyya (tribal pride, love of power/wealth).



Synopsis: The episode begins by showing an absolutely massive Persian force, with cavalry and

elephants, led by the general Rustam heading out to meet the smaller Muslim army encamped at al-

Qadisiyya. In the Muslim army, led by Sa’d ibn Abi Waqqas, we learn that al-Muthanna ibn Harith

has passed away and in his last words he left advice for how the Muslims could best combat the

Persians and defeat them. The next scene then goes to Medina where Umar is walking through the

streets. Two women approach him with a grievance. Apparently one of them has been divorced by

her husband for no just cause and seeks reprieve; Umar is outraged and seeks out the husband and

rebukes him for doing such a thing. Umar then goes back to walking around the city and comes

across another man who he stops. He tells him that he has heard that someone has come to ask for

his sister’s hand in marriage but he (the brother) has refused. The man responds that the potential

groom is from a lower tribal group and that his own family is from Quraysh; therefore, such a match

cannot be realized. Umar rebukes him and reminds him that all human beings are descendants from

Adam and, thus, tribal standing is of little value. Umar then speaks to all those assembled in the city

square and talks about the importance of Muslim unity and the need to remain as one community,

rather than small, isolated groupings in society.

The next scene goes back to al-Qadisiyya where Sa’d ibn Abi Waqqas is lying ill in bed, apparently

suffering from some sort of sickness. He tells his wife he doesn’t know what to do while battle lies

ahead. She suggests that he designates someone from the army to lead and report back to him

about the developments. The famed poetess al-Khansa’ then enters upon Sa’d to check upon his

condition and tells him her story of her encounter with Umar ibn al-Khattab, whom she praises as



one of the most understanding and sincere people she has ever met. Back in Medina, Umar is

consulting with Uthman and the other Companions about his ideas about expanding the mosque in

Medina, since the population of the city has vastly increased. While in the midst of these

discussions, a man comes to him and asks if he can help him with a problem; Umar is annoyed and

tells the man that he is busy, pushing him away. The man, saddened, walks away. Umar is upset

with himself for how he reacted and so summons the man back to his presence. Umar demands that

it is only just that the man push him in the same manner that he did previously; the man refuses and

tells the caliph that he forgives him. The next scene shows Umar in his house praying to God and

asking for His mercy and forgiveness.

Back at al-Qadisiyya, the Persians and the Muslims are assembled across the battlefield from one

another. The Muslims shout the takbir several times. The Persians send out one of their champions,who is met by one from the Muslim army. The Muslim wins and kills his opponent. The Persians

send out another of their champions, who is met by another Muslim warrior, who easily slays his

opponent. The Muslim infantry and cavalry then charge against the Persian army, who respond by

sending out their own infantry and elephants against the Muslims. The elephants inflict major

damage on the Muslim army. As the Banu Tamim and Banu Asad (both former Ridda tribes) join the

fight, the odds begin to even for the Muslims. The next scene shows the first day of fighting over and

the wounded being healed and the dead being gathered from the battlefield. Al-Khansa’ finds that all

four of her sons (‘Amr, ‘Amrah, Yazid, and Mu’awiyah) are alive and well and she prays for their

victory against the Persians. Meanwhile, the force commanded by al-Qa’qa’ from Syria reaches Iraq

and marches towards the battlefield. The strategy devised is to divide the forces into 10 groups of

1000 who would march behind each other in order to give both the Muslims and Persians at the

battlefield that the numbers of Muslim reinforcements were endless. As wave after wave of the

Muslim cavalry reinforce the main army at al-Qadisiya (the battle now in its second day), the

Muslims are elated while the Persians begin to get anxious. Al-Qa’qa steps forward and asks for the

Persians to send out their champion…Rustam sends out one of the Persian generals. With difficulty,al-Qa’qa’ defeats and kills him. Al-Qa’qa’ demands the Persians to send out another of their

champions; they send out two. These two are also defeated and killed. Meanwhile, the

reinforcements from Syria continue to arrive and strengthen the Muslim army. The two armies

eventually both charge against one another. During the battle, heavy casualties are inflicted on both

sides and all four of al-Khansa’s sons are killed.

Review: This episode was done well, although it was not as exciting as the others. As with the

previous ones, I was glad they struck a balance between events in Medina and the battlefields in the



Iraq/Syria. I enjoyed the scenes with Umar, since they once again underscore his style of leadership

and his own sense of justice and fairness. The episode also raised several important social issues

about marriage and divorce which are relevant to the modern audience, so I thought that was quite

good.

With regard to how they portrayed the first two days of the Battle of Qadisiyya, I was satisfied. I was

grateful they mentioned the participation of the tribes of Banu Tamim and Banu Asad, both of whom

were key tribes during the Ridda uprising in Arabia. By doing so, not only were they faithful to the

traditional accounts which emphasizes these tribal groups’ participation in the battle, but also shows

the wisdom of Umar in reintegrating these tribes into the framework of the Islamic military and state.

I thought the inclusion of al-Khansa’, perhaps the most famous Arab poetess of the seventh century,

into the story was important and a nice touch. Her presence at al-Qadisiyya is well-attestedhistorically, as is the fact that all four of her sons were killed in the battle. Upon receiving the news,

she apparently said “Praise be to God who honored me with their martyrdom. And I have hope from

my Lord that he will reunite me with them in the abode of his mercy.” The battle-scenes were not as

well-executed as the previous sequences in the series, but I expect they’re saving that for the climax

of the battle.

“Umar” Ramadan Series: Review andSynopsis of Episode 28

Synopsis: The episode begins with al-Khansa’ looking anxiously in the Muslim encampment at al-

Qadisiyya for her sons. When she finds out they have been killed, she remarks that God has

honored her with their martyrdom and she prays that God will reunite her with them in the abode of

mercy. The next scene shows both armies preparing for a third day of battle. The battle then gets

underway and the two armies charge against each other. During the battle, the Muslims focus their

attack on the elephants in the Persian army and take out several of them. This prompts a retreat

from many of the Persian soldiers. The result is a complete rout and a victory for the Muslims.

The next scene goes back to Medina where Umar is anxious to hear word about events in Iraq. He

sits by the road on the outskirts of the city for any news. Finally a messenger arrives and delivers



the news about the Muslim victory at al-Qadisiyya; Umar is elated and overcome at such good

tidings. The messenger tells Umar that all the top Persian military leadership, including Rustam,

were killed and only the general Hurmuzan survived. He continues and explains how the Muslims

completely routed the Persian army and pursued those retreating. Umar asks how many Muslims

were killed in the battle, and the messenger replies that over 8500 Muslims were martyred. Umar

then begins to weep in sorrow. The messenger then asks where he can find the Commander of the

Believers (i.e. the caliph). Between his tears, Umar cannot help but be amused at this question.

The next scene goes to Ctesiphon, where Yazdgard III is in his palace where he is gathering his

things and orders his wife to prepare to depart from the city. His wife urges him to stand his ground

and fight for his patrimony but Yazdgard insists on a withdrawal from the city. The next scene shows

the Muslim army, led by Sa’d ibn Abi Waqqas entering Ctesiphon in triumph. As the Muslimcommanders enter the royal palace, they express their awe and praise God that they were blessed

enough to triumph and realize this historic moment. The next scene shows all the booty and riches

from the royal palace at Ctesiphon brought to Medina. Ali, Umar, and other prominent Companions

are staring at the pile of riches. Umar begins weeping and says that he does not fear the Muslims

falling into poverty, but he fears what will follow due to their enrichment and acquisition of such

riches. He asserts that the temptations of this world will deter the Muslims from pursuing the rewards

of the Hereafter. Umar then summons Suraqah ibn Malik and asks him if he knows what the pile of

riches in front of him is; the latter answers that he does not. Umar explains that this is the treasury,

bracelets, and crown of the Persian emperor. Suraqah still looks confused. Umar tells him that this is

the fulfillment of the Prophet’s promise and allows him to wear these items. After he has, Umar then

orders him to place them back on the pile, explaining that –although he wore them as the Prophet

promised –at the end of the day this wealth is the property of the Muslims and will be divided

accordingly.

The next scene shows Umar making his nightly rounds around the city, in order to check on thewell-being of the Muslims. The next morning, Umar is with Ali and Uthman, as well as some other

major Companions, and they are discussing how to divide the spoils from the conquests among the

Muslims. Umar explains that Abu Bakr used to divide the spoils equally among all the Muslims.

Umar explains that his opinion is entirely different. He asserts that he feels it is not correct to reward

those who fought against the Prophet in the same manner as those who fought with him, nor to

place those who converted before the conquest of Mecca with those who converted afterwards. He

asks the opinion of the rest of the Companions and they respond that, whatever they may feel about

this, the final decision is in Umar’s hands. However, they recommend that a register (diwan) is



drawn up in order to keep track of the salaries (ata’) granted to different individuals. Umar agrees,

and Ali insists that a similar register be drawn up to keep track of the kharaj (land tax). Here, we

have the beginnings of the Muslim bureaucracy. In another discussion (during a later scene), Ali and

Abd al-Rahman ibn Awf are disagreeing about the division of spoils/land in Iraq and Syria. Ali

insists that the wealth reverts to the control of the caliph and is distributed among the Muslims

according to need, rather than allowing such wealth to be divided between the soldiers. Umar

strongly agrees with Ali’s position and decides to make the lands conquered part of the patrimony of

the Muslims rather than the property of the individual conquerors, a situation he feels would lead to

the rise of a wealthy aristocracy which would not benefit the Muslim masses. He also explains that

such a policy would maintain the interests of the local peasantry.

Next, we see Umar receiving a letter from ‘Amr ibn al-‘As, who has been besieging Jerusalem formonths and explains to the caliph that the city’s notables refuse to surrender to anyone except the

caliph himself. The major Companions, notably Ali, tell Umar that, indeed, he should go to Jerusalem

himself and accept the surrender and draw up peace terms. Ali explains that by accepting the

surrender himself and guaranteeing the rights of the inhabitants, this will ensure that future

generations of Muslims do not violate these terms. The next scene shows Umar, riding on a camel,

arriving at the gates of Jerusalem with his entourage. The patriarch, Sophronius, asks his servant

which of the Arabs is actually the caliph and the servant points him out. As Umar approaches,

Sophronius welcomes the caliph into the city. Umar then is heard giving the terms of the peace

treaty (known as the “Pact of Umar”) to the inhabitants of the city, which include freedom of religion,

guarantees for their lives and properties and churches. The episode ends as the two men,

Sophronius and Umar, approach the Church of the Holy Sepulcher.

Review: I’ll keep this review short. Overall, a good episode which moves the story along

significantly. I’ll start with the things I really liked before moving on to the criticisms. First, I really

enjoyed how they emphasizes Umar’s role (in conjunction with the other Companions) inestablishing the Muslim chancery and bureaucracy since this allows the viewer to appreciate that

until this moment the Islamic community and did not have the apparatus of a functioning “state”. As

with previous episodes, I think Umar’s style of rule and his demeanor were brought out really well in

this one and enjoyed the scenes where an individual had trouble distinguishing the caliph from the

other members of the Muslim community. The debates between the Companions about the division

of spoils and the establishment of the diwan system was also well done and underscored that there

were serious disagreements among prominent Muslims about the way to go about establishing a



viable economic and political system…in other words, nothing was set in stone. The final scene,

showing the caliph’s entry into Jerusalem, was also done quite well and I appreciated its inclusion.

My main criticism surrounds the representation of the battle of Qadisiyya. Historically-speaking, this

was perhaps one of the most important and decisive battles of the Islamic conquests, but the show

did not underscore how epic and central it was. In fact, the viewer doesn’t really get the impression

that it was an encounter on the scale of Yarmouk, which in fact it was. I was disappointed by this

and felt that more effort could have been put into the depiction of this battle. Even the death of

Rustam, a scene which attracts the attention of many classical chroniclers, was not represented on

screen. More troubling was the lack of any reference to the thousands of Persian prisoners of war

who converted to Islam following the battle, a hugely important event since this represents the

beginnings of non-Arab Islam and these converts would play a major role in the Muslim community.Overall, although I was satisfied with the episode, it feel rather rushed and certain details could have

been emphasized more over others.



Synopsis: The episode begins with Sophronius inviting Umar ibn al-Khattab inside the Church of the

Holy Sepulcher in Jerusalem. Umar explains that it is actually time for the Muslims to offer prayers.

Sophronius suggests the caliph prays inside the church itself, since it is a holy place. Umar replies

that he fears that if he does so future generations of Muslims would use his actions as justification

for turning the church into a mosque. Rather, Umar says, he would like the patriarch to show him the

Rock on the Temple Mount, site of the ancient temple and the site where Muslims believe the

Prophet prayed during his night journey to Jerusalem. When they reach the ancient site, the platform

(known as the Haram al-Sharif/Temple Mount) is in ruins and the Rock is covered in rubble and

trash. Umar ibn al-Khattab is saddened by this fact and proceeds to personally begin clearing the

place by removing the rubble. As he begins to do so, the other Companions with him also begin

cleaning the holy site. Sophronius looks on in wonder. When the Rock has been cleared of rubble



and garbage, Umar tells ‘Amr ibn al-‘As to call the athan, which he does, and the caliph weeps in

happiness at the wondrous event of having the chance to hear the call to pray resound over

Jerusalem. The Muslims then gather on the Temple Mount to pray. Before they start praying, Umar

asserts that this is the spot where the Masjid al-Aqsa will be established, the place where the

Prophet prayed and the place which was the first qibla (direction of prayer) for the Muslim

community. The caliph proceeds to thank God and bestow his blessings upon the Prophet. As Umar

prepares to depart from the city, Sophronius prays that God will preserve him and blesses him for

his just conduct. The caliph tells the patriarch that the Christians of the city were now under the

protection of God, the Prophet, and the caliph himself and goes on to explain in some depth the

profound importance of “dhimma” (protection) for the Muslims. He asserts that the Prophet had

asserted that whoever injured a protected person (dhimmi), it is as if he injured him. Before leaving,

the caliph turns to the people of Jerusalem and bids them farewell.

As the caliph and the Muslims are riding away from the city, ‘Amr ibn al-‘As suggests to the caliph

that Egypt should be the next conquest of the Muslims. Umar doesn’t seem too enthused, especially

since Egypt is a spacious territory and was very distant from Medina, but ‘Amr pushes the issue.

The latter explains how he is quite knowledgeable about the affairs of the country since he used to

trade there in the days of jahiliyya. He continues and explains that the Egyptian people are staunch

opponents of Byzantine rule, which has become oppressive and tyrannical. Moreover, he stresses,

the only garrisons in the country are Byzantine garrisons and the Egyptian people would likely not

put up any resistance to the Muslim invasion. Umar tells ‘Amr that he cannot make a decision on the

matter until he has consulted the other senior Companions in Medina. The next scene shows Umar

and his entourage arriving in Damascus, where the Muslims of the city greet him warmly. As he

enters the city, the caliph recalls his days as a merchant in his youth. He recites some verses from

the Qur’an about how God raises up nations and brings others down, glorifies certain individuals and

debases others, all according to His will. As he continues walking, Umar comments disapprovingly

on how the Arabs have now begun to dress in fine clothing, like the Byzantines, and have forgottentheir humble origins.

The next scene goes back to Medina, where Umar is in the chancery and has received a letter from

Abu Ubayda in which the latter explains that a Muslim has killed a Christian in Damascus, and he

asks what the punishment should be for the former. Umar writes back and states, as in the Qur’an,

that the killer should be sentenced to death unless the family of the victim pardons him. In other

words, the law would not be applied differently to Christians than it was to Muslims; all were entitled

to justice. The next scene shows Umar sitting in council with the other senior Companions when Abu



Hurayra joins the gathering and asks Umar if he wanted to see him. Umar responds affirmatively and

tells Abu Hurayra that, although he does not doubt his impeccable religious credentials, he feels that

his narration of many hadiths from the Prophet has distracted from the people from the Qur’an,

which Umar feels should be prioritized over hadith. However, that issue aside, the caliph expresses

his intention to appoint Abu Hurayra as governor of Bahrayn. Umar then lays out his policy for his

governors, in which a system of checks and balances is established in order to ensure that they rule

justly and do not enrich themselves at their subjects’ expense. Abu Hurayra agrees, The next scene

shows Umar coming across an impoverished, blind Jewish man in the streets of Medina. The caliph

takes the man to the Bayt al-Mal and gives him enough money to sustain himself; he then orders

his subordinates not to collect any more jizya (poll-tax) from elderly individuals, but rather to ensure

that the state pays them a stipend to survive, since that is more just.

The next scene goes to the year of drought in Medina, in which the people are suffering greatly. The

caliph and the wealthier Companions are seen doing all they can to alleviate the situation, but it

remains dire. Umar vows to not eat meat or butter until the drought disappears and insists that he

will endure what the people endure. The next day, Umar is in the chancery dictating a letter to the

scribe which is addressed to Amr ibn al-‘As. The letter orders Amr to inf orm all the other governors

in Syria, Arabia, and Iraq not to take any taxes from any individual that year due to the strenuous

situation with famines, plagues, and droughts. The next couple of scenes are focused on showing

Umar’s empathy with the suffering people and his complete sorrow at seeing their wretched state. In

the following scene, we see food aid arriving from Syria and Iraq to Medina. Next, Umar is leading

the special prayer for rain and thousands of Muslims pray behind him. Soon afterwards, a downpour

begins and all the people of Medina express their thanks to God. Following this sequence, Umar,

Uthman, and Ali are sitting together under a canopy and the caliph thanks God that such a trauma

has passed the community over. Ali asserts that Umar should not consider what happened a

disaster, but rather as a test from which the Muslim community emerged even stronger. Ali explains

that if such a drought had occurred during jahiliyya, the Arabs would have torn themselves apart inwar, but in Islam they not only endured patiently but actively assisted each other in seeing the

situation through. The episode ends with Umar visiting the home of ‘Ali asking the latter for his

daughter’s hand in marriage and the latter states that he will consult with her and, if she approves,

so will he.

Review: This episode was done quite well. I was particularly touched by the sequence showing the

caliph in Jerusalem, especially the scenes where he personally cleans the rubble from the Rock on

the Temple Mount. These scenes were taken straight out of the traditional narratives and were



executed quite well on screen. Moreover, I really appreciated the writers and producers placing as

much emphasis as they did on the concept of “dhimma” and explaining how such a concept

functioned in the minds of the early Muslims. There exists a lot of confusion and misunderstanding

about this idea, so it was great that the episode placed this idea back into its appropriate context.

Moreover, in a Middle East where the rights of religious minorities are increasingly threatened, it was

essential for the show to highlight the importance of the tolerance of the early Muslims.

Generally speaking, they did a good job conveying the narrative from the classical accounts in a

coherent fashion and without any serious omissions. Everything from Umar’s encounter with Abu

Hurayra, his attitude during the drought, and his visit to Jerusalem/Damascus were represented very

faithfully. For me, one of the most important themes to be emphasized in this episode was Umar’s

love and care for his subjects, to the degree that he even fell ill due to his refusal to eat anything butbread and oil while the drought and famine were ongoing in Medina. The scene of the prayer for rain

was especially powerful and conveyed the Muslims’ undying belief that, no matter how hard things

had gotten, God would always care for them and assist them in their hardship. Although one can

plausibly critique this episode for including far too much material and anecdotes from the caliph’s

biography, I personally felt that this was one of the strength’s of the episode and underscored the

ability of the director to weave together these various pieces of the story in a coherent fashion.



Synopsis: The episode begins with Umar sitting and talking with Uthman and Abd al-Rahman ibn

Awf. The caliph reveals that he has now officially gotten married to Umm Kulthum, the daughter of

‘Ali and Fatimah. The next scene shows Abu Sufyan and Suhayl ibn Amr waiting impatiently outside

Umar’s chambers in order to meet the caliph. Eventually, they get fed up of waiting and depart,

going into the streets of Medina. Abu Sufyan expresses major indignation and asserts that those who

were lowly in the era of jahiliyya are now given precedence over the Quraysh (a few non-Qurashi’s

were given an audience with Umar while Abu Sufyan was waiting). Suhayl tells Abu Sufyan to fear

God and not let the mentality of jahiliyya overcome him. He explains to the latter that those who

were “lowly” are given precedence because of their good deeds and early conversion. Abu Sufyan



asks God’s forgiveness and agrees with Suhayl. Suhayl then declares his intention to move to Syria

and spend the last years of his life there. The next scene shows Umar, Uthman and some other

senior Companions. The others are trying to convince Umar to reinstate Khalid as governor of

Qinnasrin, explaining that Umar’s proposal to remove him seems unfair. Umar is unmoved by these

arguments and states that Khalid was rather selective in his distribution of the wealth gained from

the wars against Byzantium, and this was sufficient grounds to remove him from office.

The next scene goes to Damascus where Abu Ubayda is comforting Khalid by explaining that he

should look forward to the rewards he will receive in the Hereafter rather than be troubled by the

affairs of this world. Khalid agrees and tells Abu Ubayda that, although he disagrees with Umar’s

decision (to remove him as governor), he will nevertheless obey the caliph. He then departs the

governor’s palace and, once in the city square, expresses his reservations about Umar’s decision tohis close associates. Back in Medina, Khalid’s kin are outraged at Umar’s decision to remove him

from his governorship. Umar explains the situation and asserts that he removed Khalid due to the

latter’s mismanagement of the wealth of his province. The Banu Makhzum (Khalid’s kin) state that

Umar is their fellow tribesman and should show favor to them; Umar asserts that this is exactly why

he has been so harsh on Khalid, so that none will assert that he had ever showed favoritism to

anyone, whether blood relatives or otherwise.

The next scene shows the ambassador of the Byzantine emperor entering Medina along with his

entourage and expressing surprise at the humble nature of the Muslim capital. The ambassador

approaches the Companions and tells them that he has come to negotiate a peace treaty and would

like to be taken to the caliph. He is led to the mosque of Medina, where Umar is sleeping under a

palm tree just outside. The Companions point to the figure lying on the ground and tell the

ambassador that this is their caliph. The ambassador looks quite surprised and rather amused. As

the caliph sits up, the ambassador admits that since entering the city he has been surprised and has

asked himself whether this was indeed the place from where the armies and notables whichconquered Byzantine Syria had set out from. He then proceeds to respectfully praise the caliph’s

great humility and justice. The next scene shows Umar and his entourage riding north to Syria, but

are met in the desert by Abu Ubayda and others. Umar asks why they have met them halfway, when

they were due to meet in Damascus. Abu Ubayda explains that there has been a major outbreak of

plague in Syria and they thought it prudent not to expose the caliph to that. Umar consults with the

senior Companions and decides to return to Medina. The next scene goes to Damascus, where the

plague and its effects are shown. Abu Ubayda is seen walking around the city and comforting those

suffering from the disease. He then goes to the house of Suhayl ibn Amr, where the latter is dying



and his son (Abu Jandal) is seated at his bedside. After a few moments Suhayl passes away,

uttering the declaration of faith very faintly. Both Abu Ubayda and Abu Jandal are grieved and pray

for Suhayl’s soul. In a later scene, Abu Ubayda finds that he has contracted the plague, as some of

its symptoms become evident. Next, we see Abu Ubayda lying on his deathbed surrounded by Yazid

ibn Abu Sufyan and ‘Amr ibn al-‘As. Abu Ubayda tells them to ensure they maintain their prayers,

pay the zakat, and to maintain the obligatory and recommended acts prescribed by Islam. He then

passes away.

Back in Medina, Umar and the senior Companions are mourning the passing of Abu Ubayda and

eulogizing him. The next scene goes to the year 642 and shows ‘Amr ibn al-‘As leading Muslim

troops into Egypt. We hear (in the voice-over of the actor reading Amr’s letter to Umar) that ‘Amr

has conquered most of Egypt, established peace treaties (dhimma) with the local population, andovercome most of the Byzantine garrisons in the country with the assistance of the Egyptians. At the

moment, ‘Amr continues, the Muslims are besieging the last major Byzantine stronghold in Egypt,

Alexandria. As Umar reads out the letter in Medina, the Companions rejoice and praise God. The

Companions comment on how relatively little warfare ‘Amr had to engage in to overcome the

Byzantines in Egypt. ‘Umar explains that this is the best of victories: one that is achieved with as

little bloodshed as possible. The caliph writes back to ‘Amr and advises him on how to proceed in

Egypt. In Alexandria itself, the Patriarch Cyril (al-Muqawqis) is advocating a peaceful surrender to

the Muslims, citing the fact that no aid was forthcoming from Constantinople. It seems he convinced

the others, because the next scene shows ‘Amr and the Muslim army entering Alexandria in triumph.

The next scene shows the news being announced in the mosque of Medina, to the elation of the

Muslims assembled.

The next scene goes to Emessa (Homs) where Khalid ibn al-Walid is on his deathbed dying. He is

surrounded by his household, whom Khalid tells not to hold any grudges against Umar since all that

the caliph had done was for the pleasure of God. Khalid then utters his famous words: “I have foughtin countless battles and there is not a single part of my body which is not covered with the strike of a

sword, a spear, or an arrow…yet, I die in my bed like an old man. May the eyes of cowards never

sleep!” In Medina, Umar and all the Companions are in the mosque mourning and eulogizing Khalid

ibn al-Walid. Umar is especially grieved and feels that he was rather unjust and overly harsh

towards Khalid while he was alive. He mourns the death of Abu Bakr and says that the latter was a

far better judge of the character of men than he (Umar).



The next scene shows an important-looking Persian official being escorted around Medina by some

Muslim soldiers, who are looking for the caliph. When they arrive in the mosque they find Umar

sleeping on the ground. When the caliph wakes up, the soldiers explain that the Persian official is

Hurmuzan, an important general and governor from Iran who surrendered willingly to the Muslims on

the condition that he will be delivered to the caliph in Medina. Umar explains to Hurmuzan that he is

responsible for the deaths of countless Companions of the Prophet and justice will best be served by

his death. Hurmuzan asks the caliph for some water. Hurmuzan holds the cup of water in his hand

and asks Umar if he will be safe until after he drinks the water. Umar responds in the affirmative.

Hurmuzan then drops the cup and the water. He explains to the caliph that he is now safe, since

Umar promised that he would not kill him until he drunk THAT cup of water. Umar protests and

accuses Hurmuzan of trickery, but the rest of the Companions affirm that Hurmuzan is right and that

the caliph implicitly agreed to spare his life under that condition. Umar grudgingly agrees with therest of the Muslims. Hurmuzan, touched by the caliph’s acceptance of this agreement and the

Companions’ dedication to justice, then gives a short speech about how, even before this moment,

saw how the Arabs triumphed due to their faith in God and God’s assistance. Although most of Iran

has fallen to the Arab armies and nothing remains of former Persian glory, he asserts that Islam will

ennoble the Persians as it did the Arabs. He then proclaims his conversion to Islam and ‘Umar

invites him to stay with the Muslims in Medina, where he will be given a residence and stipend.

Hurmuzan agrees.

The next scene shows a Copt from Egypt riding into Medina and entering the mosque, where he

asks to see the caliph. Umar is seated and asks what he can do for the man. The latter proclaims

that he has suffered an injustice at the hands of Muhammad ibn ‘Amr ibn al-‘As, the son of the

governor of Egypt. He asks the caliph, under the terms of the dhimma, to help him. Umar promises

that he will. The next scene shows ‘Amr ibn al-‘As and his son in the royal palace in Egypt. Amr

tells the latter that he has received a letter from the caliph in Medina demanding that Amr send his

son to the city. Amr asks his son if there is some issue he should know about, since he wassurprised by the letter. The next scene shows Amr and his entourage arriving in Medina. We are

then taken to the mosque where Umar is talking with both Amr and his son…and then the caliph

summons the Egyptian Copt. The caliph offers the Copt his walking stick and tells him to beat Amr’s

son in the same manner as the latter had beat him. The Copt takes the stick and begins beating the

guy. Umar then tells the Copt to beat ‘Amr himself, since as the ruler he was responsible for

ensuring justice for his subjects but failed. The Copt asserts that he has no interest in doing so and

is satisfied with his revenge. Umar then turns to Amr and tells him that his subjects need to be

granted justice, for they are all free men and not slaves and should not be treated as such. Later,

life of 'umar (ra)

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