Setelah Utusan Allah (pbuh) merasa tenang tentang kedudukan Risalah di seluruh Hijaz, baginda ﷺ memulakan Dakwahnya untuk menyebarkan Islam tanpa henti melangkaui Hijaz, kerana Islam adalah Deen sejagat dan baginda ﷺ diutus kepada seluruh umat manusia. Allah (swt) berfirman dalam Surah al-Anbiya’,

Once the Messenger of Allah (pbuh) had found his mind at ease about the status of the Message within the whole of Hijaz, he (pbuh) initiated his Da’wah of relentlessly spreading Islam beyond Hijaz, for Islam is a universal Deen and he (pbuh) was sent to the whole of mankind. Allah (swt) says in Surah al-Anbiya’,

"Dan Kami tidak mengutus engkau melainkan sebagai rahmat bagi sekalian alam." [Al-Anbiya, 21:107].

“And We have not sent you but as a Mercy for the ‘Alamin.” [Al-Anbiya, 21:107].

Allah (SWT) juga berfirman dalam Surah Saba’,

Allah (swt) also says in Surah Saba’,

"Dan Kami tidak mengutus engkau melainkan sebagai pembawa khabar gembira dan pemberi peringatan kepada seluruh manusia." [Saba', 34:28].

“And We have not sent you except as a giver of glad tidings and a warner to all mankind.” [Saba’, 34:28].

Allah (SWT) berfirman dalam Surah At-Taubah,

Allah (swt) says in Surah al-Taubah,

"Dialah yang telah mengutus Rasul-Nya dengan membawa petunjuk dan agama yang benar (Islam), supaya Dia memenangkannya atas segala agama, walaupun orang-orang musyrik membenci(nya)." [At-Taubah, 9:33].

“It is He Who has sent His Messenger with Guidance and the Deen of Truth (Islam),to make it superior over all deens even though the Mushrikun hate it.” [At-Tauba, 9:33].

Rasulullah ﷺ memulakan hubungan dengan luar negara setelah beliau ﷺ memantapkan Negara Islam dan mengukuhkan Negara serta Dakwah Islamiah di dalam negeri. Beliau ﷺ memulakannya dengan menghantar utusan ke luar negara. Beliau ﷺ menganggap skop dasar luar negara meliputi mana-mana bahagian Semenanjung yang tidak berada di bawah pemerintahannya. Apabila seluruh Hijaz telah jatuh di bawah pemerintahannya, dasar luar negara ditakrifkan sebagai urusan dengan mana-mana tanah di luar Hijaz, seperti empayar Parsi dan Rom. Kini setelah beliau ﷺ menandatangani perjanjian Hudaibiyah dan kuasa Khaibar telah dihapuskan, seluruh Hijaz berada di bawah pemerintahannya, kerana kaum Quraisy tidak lagi mempunyai kekuatan untuk menghalang jalannya. Oleh itu, Rasulullah ﷺ menghantar utusannya ke luar negara. Walau bagaimanapun, beliau ﷺ tidak berbuat demikian sehinggalah beliau ﷺ memastikan bahawa kuasanya di dalam negeri cukup kukuh untuk menyokong dasar luar negaranya.

The Messenger of Allah (pbuh) initiated contact abroad once he had secured 94 The Islamic State and strengthened the State and the Islamic Da’wah at home. He (pbuh) began by sending envoys abroad. He (pbuh) considered the scope of foreign policy to cover any part of the Peninsula which was not under his rule. Once the whole of Hijaz had fallen under his r’s rule, foreign policy came to be defined as the dealings with any land outside the Hijaz, such as the Persian and Roman empires. Now that he (pbuh) had signed the treaty of Hudaybiyah and the authority of Khaybar had been eliminated, the entire Hijaz came under his rule, for the Quraysh no longer had the force to stand in his way. The Messenger of Allah (pbuh) therefore sent his envoys abroad. However, he (pbuh) did not do so until he (pbuh) had ensured that his authority at home was strong enough to support his foreign policy.

Rasulullah ﷺ bersabda kepada para sahabatnya suatu hari selepas pulang dari Khaybar: "Wahai manusia! Sesungguhnya Allah telah mengutusku sebagai rahmat bagi seluruh umat manusia, maka janganlah kalian berselisih tentang diriku sebagaimana kaum Hawariyyun berselisih tentang ‘Isa bin Maryam." Para sahabat bertanya, "Bagaimanakah kaum Hawariyyun berselisih, wahai Rasulullah?" Baginda ﷺ menjawab, "Dia (‘Isa) mengajak mereka kepada apa yang aku ajak kalian; adapun orang yang diutus ke tempat yang dekat, dia menerimanya, sedangkan orang yang diutus ke tempat yang jauh, dia membencinya dan melambat-lambatkannya." Baginda ﷺ juga menyebutkan kepada mereka bahawa baginda akan mengutus utusan kepada Heraclius (Maharaja Rom), Chosroes (Maharaja Parsi), al-Muqawqis (Raja Mesir), al-Harith al-Ghassani (Raja al-Hirah), al-Harith al-Himyari (Raja Yaman) dan kepada al-Najashi (Raja Habsyah), untuk mengajak mereka kepada Islam. Para sahabat Rasulullah ﷺ memberikan sambutan yang positif, lalu mereka membuatkan baginda sebuah cincin meterai perak dengan ukiran "Muhammad Rasulullah" padanya. Kemudian baginda ﷺ mengutus para utusannya dengan membawa surat-surat yang telah baginda tulis, mengajak para raja tersebut memeluk Islam. Surat kepada Heraclius diserahkan kepada Dahiah bin Khalifah al-Kalbi; surat kepada Chosroes diserahkan kepada ‘Abdullah bin Hudhafah al-Sahmi; surat kepada al-Najashi diserahkan kepada ‘Umar bin Umayyah al-Damri; surat kepada al-Muqawqis diserahkan kepada Hatib bin Abi Balta’ah; surat kepada Raja ‘Uman diserahkan kepada ‘Amr bin al-‘As al-Sahmi; surat kepada Raja al-Yamamah diserahkan kepada Sulait bin ‘Amr; surat kepada Raja Bahrain diserahkan kepada al-‘Ala’ bin al-Hadhrami; surat kepada al-Harith al-Ghassani, Raja Tukhum al-Sham, diserahkan kepada Shuja’ bin Wahab al-Asadi; dan surat kepada al-Harith al-Himyari diserahkan kepada al-Muhajir bin Umayyah al-Makhzumi.

The Messenger of Allah (pbuh) told his Sahabah one day after returning from Khaybar, “O people! Verily Allah has sent me as a mercy to all mankind, so do not differ about me like the Hawaryyun differed about ‘Isa, son of Maryam.” The Sahabah asked, “And how did the Hawaryyun differ O Messenger of Allah?” He (pbuh) said, “He invited them to what I invited you, as for the one who was sent to a near place he accepted, while the one who was sent to a far place he disliked and slowed down.” And he (pbuh) mentioned to them that he would send envoys to Heraclius (the Emperor of Rome), Chosroes (the Emperor of Persia), al-Muqawqis (the King of Egypt), al-Harith al-Ghassani (the King of al-Hirah), al-Harith al-Himyari (the King of Yemen) and to al-Najashi (the King of Abyssinia), inviting them to Islam. The Sahabah of Allah’s Messenger (pbuh) responded positively and they made a silver seal for him with the words “Muhammad the Messenger of Allah” engraved on it. He (pbuh) then sent his envoys with the messages he had written, inviting these rulers to Islam. His message to Heraclius was assigned to Dahiah ibn Khaleefah al-Kalbi; the one to Chosroes was assigned to ‘Abdullah ibn Hudhayfah al-Sahmi; that of al-Najashi to ‘Umar ibn Umayyah al- Damri; that of al-Muqawqis to Hatib ibn Abi Balta’a; that of the King of ‘Uman to ‘Amr Ibn al-’As al-Sahmi; that of the King of al-Yamamah to Sulait ibn ‘Amr; that of the King of Bahrain to al-’Ala’ ibn al-Hadhrami; that of al-Harith al- Ghassani, King of Tukhum al-Sham to Shuja’ ibn Wahab al-Asadi; and the message to al-Harith al-Himyari was assigned to al-Muhajir ibn Umayyah al- Makhzumy.

Para utusan itu serentak bertolak, masing-masing menuju ke tempat yang telah diutus oleh Rasulullah ﷺ. Mereka menyampaikan risalah mereka, dan kebanyakan pemimpin yang diseru oleh Rasulullah ﷺ menjawab dengan agak baik, manakala sebahagian yang lain menjawab dengan penolakan dan sangat kasar. Adapun raja-raja Arab, raja Yaman dan raja ‘Uman menjawab dengan kasar; raja Bahrain memberi respons yang positif dan memeluk Islam; raja Yamamah pula menjawab bahawa dia bersedia memeluk Islam sekiranya dia dilantik sebagai pemerintah, lalu Rasulullah ﷺ mencelanya. Adapun raja-raja bukan Arab, Kisra, raja Parsi, menjadi murka dan mengoyakkan surat itu apabila ia dibacakan kepadanya. Dia menulis kepada Badhan, gabenornya di Yaman, meminta kepalanya lelaki di Hijaz itu.

The envoys simultaneously set off, each one to where Allah’s Messenger (pbuh) had sent them. They delivered their messages and most of those leaders whom Allah’s Messenger (pbuh) had addressed replied somewhat favorably, while some replied in the negative and very rudely. As for the Arab rulers, the Kings of Yemen and ‘Uman replied rudely; the King of Bahrain responded positively and embraced Islam; the King of Yamamah replied that he was ready to embrace Islam if he were to be appointed ruler, so Allah’s Messenger (pbuh) condemned him. As for the non-Arab rulers, Chosroes, the Persian monarch, was enraged and tore up the message when it was read to him. He wrote to Badhan, his governor in Yemen, asking him for the head of that man in Hijaz.

Apabila Rasulullah ﷺ mendengar perkara ini, baginda bersabda, "Semoga Allah mengoyakkan kerajaannya." Namun, apabila surat Kisra sampai kepada gabenornya Badhan di Yaman, dia bertanya tentang Islam dan tidak lama kemudian dia mengisytiharkan penerimaannya terhadapnya. Dia kekal sebagai gabenor Muhammad ﷺ ke atas Yaman, walaupun dia sebenarnya bukan al-Harith al-Himyari, Raja Yaman. Adapun al-Muqawqis, Ketua kaum Qibti, dia memberikan jawapan yang baik dan menghantar hadiah kepada Rasulullah ﷺ. Al-Najashi juga memberikan jawapan yang baik, dan dikatakan bahawa dia memeluk Islam. Adapun Heraclius, dia sebenarnya tidak memberi perhatian kepada surat itu, dan dia juga tidak merancang untuk menghantar tentera mahupun berkata apa-apa. Apabila al-Harith al-Ghassani memohon kebenaran untuk mengetuai tentera bagi menghukum pendakwah ini (Muhammad ﷺ), dia tidak membalas kepadanya, sebaliknya memanggilnya ke al-Quds (Baitulmaqdis).

When Allah’s Messenger (pbuh) heard this he said, “May Allah tear up his kingdom.” However, when the message of Chosroes reached his governor Badhan in Yemen, he inquired about Islam and soon declared his acceptance of it. He remained Muhammad’s governor over Yemen, although he was not actually al-Harith al-Himyari, King of Yemen. As for al-Muqawqis, the Leader of the Copts, he answered favorably and sent a present to the Messenger of Allah (pbuh). Al-Najashi also answered favorably, and it was said that he embraced Islam. As for Heraclius, he did not actually pay any attention to the message, neither did he contemplate sending an army nor did he say anything. When al- Harith al-Ghassani sought permission to head an army to punish this preacher (Muhammad (pbuh), he did not reply to him, but summoned him to al-Quds (Jerusalem).

Hasil daripada mesej-mesej ini, orang Arab mula memasuki Deen Allah secara beramai-ramai; rombongan mereka bergegas menemui Rasulullah ﷺ sambil mengisytiharkan Islam mereka. Bagi bukan Arab, Rasulullah ﷺ menyediakan satu pasukan khas dan mengisytiharkan Jihad terhadap mereka.

As a result of these messages, the Arabs began entering the Deen of Allah in multitudes, their congregations hurried to the Messenger of Allah (pbuh) proclaiming their Islam. For the non-Arabs, Allah’s Messenger (pbuh) prepared a task force and declared Jihad against them.