Introduction

Post The Islamic civilization paid great attention to post (Barid) and communication systems, which were introduced when the Islamic state expanded and the need to establish an administrative system ensuring successful correspondences between the capital of the caliphate and other Muslim countries and cities, especially between the caliph and viceroys, increased. The system evolved and became a great institution with a significant role in the Islamic state. It also became a witness to the degree of progress and advancement the civilization of Islam has reached.

Barid (post), meaning and development

 In spite of the multiplicity of views about the origin of the word Barid, it is Arabic. It revolves around several meanings, including 'messenger' in the proverb al-humma barid al-mawt (i.e. "fever is the messenger of death"), because it precedes and portends death. A poet said: ra'aytu lil-mawti baridan mubradan (i.e. "I saw a messenger sent by death"). Al-Gharaniq bird (crane) is also called Barid, because it gives warnings of an approaching lion.[1]

Barid also refers to the courier-post, who used to move on pack animals. In a Hadith related by Abu Hurayrah (may Allah be pleased with him) that the Messenger of Allah (peace be upon him) was reported to have said: "If you send me a courier-post, send him with good face and good name."[2] He (peace be upon him) also said: "I do not breach (or renege on) a covenant or arrest al-Burd (pl. of Barid, i.e. the messengers sent to him)."[3] Al-Zamakhshary said Burd is the plural of Barid, which is the courier-post or messenger. Burud is another plural form.[4]

The pack animal that used to carry the posts was also called Barid, because it used to walk in the routes of the posts. Al-Tanukhy said: "Barid (office of the posts) is a serious, great office. The person in charge [i.e. postmaster-general (Sahib al-Barid)] needs a large number of staff and abundant materials. Among the tasks he should undertake are to maintain the road, guard it against bandits and thieves, (avoid) the routes of the enemies, (be aware of) of the infiltrating spies from the sea and the land, receiving letters from governors of borderline towns and remote areas and transporting them as quickly as he could through the shortest roads, and choosing (the appropriate) riding animals and riders. Ashab al-Barid's (postmasters-general) position to kings is like the sighting eyes and hearing ears; if the king is unmindful of this and he (the postmaster) does not inform the king of the situation of his loyalties and enemies, the news will not reach him (the king), his policy will fail, and he will not even feel the evil until he is entrapped in it."[5]

Postmaster-general mission

The task of the postmaster-general (Sahib al-Barid) included the sending of the news to the person who appointed him in this office. That is because the postmasters were functionaries, informing the ruler, senior officials, viceroys and kings of the general situation of the place where they were appointed. The task of the postmasters used to inform the official authorities of suspicious actions that might be plotted against the State as well as the behaviors of senior staff, for fear of breaking up with the central State, announcing disobedience with the State, and declaring themselves impendent governors.[6]

So the purpose of the Barid in the early stage of Islam was to deliver the orders of the caliphs to his viceroys and governors and sending back the news of the viceroys and governors to the caliphs. Then they expanded the scope of this office until the postmaster-general became the eye of the caliph – that is, the postmaster used to deliver the orders and instructions of the caliph to his governors and monitor their works and inform the caliph of their behaviors. The postmaster used also to spy on the enemies. So the Barid was like an intelligence body within the defense ministry now. Al-Sahib `Ala' al-Din said: "Among other things, the post was spread everywhere in order to preserve money, secure quick transference of news and developments."[7] The postal service was confined to State affairs; later, it was available for the subjects to use it in sending their letters.[8]

Muslim organized the posts by paving routes and relay of horses. Ibn al-Taqtaqa said: "For Barid, horses were kept in several sites and whenever a courier-post reaches a site and his horse is tired, he leaves it and rides another relaxed one, repeating this in every site until he reaches quickly."[9]

Postal service during the Prophet's era

It seems that the office of the posts was an old system, known by the Persians and the Romans.[10] The pre-Islam Arabs knew it, too. Therefore, it was known during the Prophet's era. The Prophet (peace be upon him) used to exchange messages and ambassadors with the kings and viceroys to invite them to Islam. The Prophet (peace be upon him) paid due attention to it that he ordered his governors, as we mentioned earlier, to send a posts to him with people characterized with good faces and good names. He (peace be upon him) was also keen to see these qualities in those whom he sent to the contemporary kings, such as the Persian Chosroes, the Roman Caesar, the Egyptian Moqawqas, the Abyssinian Negus, and others; because he was aware that the messenger he sent was the representative who translated his wishes and opinions and if the messenger fails his mission will fail, too, and returns disappointed to the one who dispatched him.[11]

One of the manifestations of the Prophet's (peace be upon him) interest in the post was that he had made a seal, because the foreign rulers used not to accept unsealed letters, considering the seal on the written letter reflecting the greatness of the person to whom the letter was sent.[12]

When the early Muslims launched jihad in the Cause of Allah, they were scattered in every direction of the globe to call for Islam, achieved many victories, and broadened the scope of their State, especially in the era of the Rightly-Guided Caliphs, they had to improve the postal service between the peripheral parts of the State and the central caliphate. During these conquests, the soldiers carried out the task of delivering the posts, beside their mission in jihad. Caliph `Umar (may Allah be pleased with him) regularly received a messenger from the Muslim fighting armies.[13] He was also in constant contact with the armies, urging them to tell about everything they encountered and to describe what they saw, so that he could have the feeling that he was among them, sharing their hardships and victories. Therefore, he could give them advice and guidance when needed.

Postal service under the Umayyads

When the Umayyad Dynasty was established Mu`awiyah ibn Abu Sufyan (may Allah be pleased with him) set for the office of the posts certain rules and tasks, the most important of which were the supervision of all State affairs. Therefore, Mu`awiyah (may Allah be pleased with him) was the first ruler in Islam who introduced the office of the posts in such a systematic manner. He set up an office for the State seal to organize the posts and correspondences and brought Roman and Persian staff for this job.[14]

Then came `Abdul-Malik ibn Marwan, who introduced many improvements to the Diwan al-Barid (Office of the Posts), until it became an important tool in the management of State affairs. This included land surveying, defining borders for each area, and setting four roads from Jerusalem to Damascus. `Abdul-Malik ibn Marwan was so keen on the posts that he asked his chamberlain not to turn back the postmaster-general from entering into his (palace) day or night. It was reported that he said to Ibn al-Dughaidighah: "I give you the right to be in charge of whoever comes to my door, except for four: the muezzin, because he is the caller to Allah, so he should not be turned back; a night comer, because he carries something evil and if he finds something good he would sleep; the postmaster-general, whenever he comes let him in, as the people may suffer a year because the postmaster was denied access for an hour; and food, when it is available and served open the door and let the masses in."[15]

During the reign of al-Walid ibn `Abdul-Malik, the postal network increased to serve the urban and economic progress, which he sought. He provided more horses and camels for this purpose and established stations across the State. The postal service was so important during his reign that golden mosaic stones were transported on his riding animals from Constantinople to Damascus to gild the walls of the major mosque in Damascus and the mosques of Makkah, Madinah and Jerusalem.[16]

Umayyad Caliph `Umar ibn `Abdul-Aziz (may Allah have mercy on him) was also keen on the postal development. He established stations and inns, water basins for animal drinking, and fodder stores for feeding animals in all routes where the posts passed through. `Umar ibn `Abdul-Aziz (may Allah have mercy on him) was so pious that he did not allow the carrying of posts unless they were to the benefit of Muslims, because it was a State service. He wrote to one of his workers to buy honey. The worker however carried the honey on the Barid animals. When he arrived, `Umar asked how the worker transported the honey. "On the Barid animals," they replied. `Umar thus ordered the honey to be sold and put the revenue on the State Treasury. "You have spoiled your honey," `Umar said to the worker.[17]

Postal service under the Abbasids

During the rule of the Abbasid Dynasty, historical sources mention that the Abbasid caliphs gave due attention to the postal service and depended much on it in the management of the State affairs. Abu Ja`far al-Mansur was reported to have said: "I'm in dire need to have four standing in front of my door, and nobody is virtuous than them." It was said: "Who are they, Commander of the Faithful?" He said: "They are the pillars of the rule, which cannot be set right without them, such like the bed that cannot be erected without four legs; if one of them is missing it becomes weak. The first is a judge who fears nobody but Allah. The second is a police chief, who does justice to the weak against the strong. The third is a land-tax collector, who examines (the land) well and does not do harm to the masses, whom I do not need to wrong. As for the fourth…, then he bit his forefinger three times, saying, "oh…oh" each time. He was asked: "Who is he, Commander of the Faithful?" He said: "Sahib al-Barid (postmaster-general), who writes the news of those fairly."[18]

Von Kramer said a postmaster was appointed at every State office in the major provinces. His job was to report the important affairs to the caliph and supervise the works of the viceroy. In other words, he was a representative entrusted by the central government. The caliphs considered the postal staff as their helpers in the State affairs and through them the caliphs were informed of the works of their viceroys and other State officers.[19]

Abbasid Caliph Harun al-Rashid set up accurate postal routes to speed up the reception of the news and issuing of orders to his viceroys. These routes were divided into stations, with a number of workers and horses in every station. Food, water, fodder, and everything needed by courier-posts and horses were available at every postal station.[20]

Ibn Kathir stated in the events of the year 166 AH/782 AD that Caliph al-Mahdy ordered postal routes be set up between Makkah, Medina and Yemen, noting that nobody else had done this before that year.[21]

Postal service under the Mamluks

The postal service also developed during the Mamluk era, especially during the reign of Sultan Baybars, who developed a system that ensured connection of all parts of the country by a network of land and air (via carrier pigeons) postal routes. The center of these lines was the Citadel (of Cairo), which was established by Salah al-Din (Saladin) in 572 AH/1176 AD. Four sub-lines came out of this postal center:

1- A line to Qus and then to Aswan and Nubia.

2- A line to Aizhab (through Qus) and the beyond dwellings.

3- A line to Alexandria.

4- A line to Damietta, and then to Gaza.[22]

5- During the rule of Sultan Baybars, the Barid service used to reach Egypt up to twice a week. It was supervised by Diwan al-Insha') chief.[23]

[1] Ibn Mandhur: Lisan al-`Arab dictionary, 3/84.

[2] Al-Tabarany: al-Jami` al-Awsat, 7/367; and Ibn Hajar al-`Asqallany: al-Matalib al-`Aliyah, 11/685 (2658). Al-Albany classified the Hadith as Sahih (authentic). See: Sahih al-Jami` (259).

[3] Abu Dawud: Kitab al-Jihad (Book of Jihad) no. 2758, and Ibn Hibban, no. 4877. 

[4] Al-Zamakhshary: al-Fa'iq fi Gharib al-Hadith wa al-Athar, 1/405; and Ibn Mandhur, op cit, 3/84.

[5] Al-Tanawkhy: al-Faraj ba`da al-Shiddah (Prosperity after Adversity), 1/50.

[6] See: Al-Tartushy: Siraj al-Muluk (The Lamp of The Kings), p. 49.

[7] Ibn al-Taqtaqa: al-Fakhry fi al-Adaab al-Sultaniyyah, p. 106.

[8] Abu Zayd Shalaby: Tarikh al-Hadarah al-Islamiyyah wa al-fikr al-Islamy (History of Islamic Civilization and Thought), p. 139.

[9] Ibn al-Taqtaqa: op cit, p. 106.

[10] See: Al-Qalqashandy: Subh al-`Asha, 14/412.

[11] Ibrahim Ali al-Qala: Nuzhum al-Hadarah al-Islamiyyah (Administration Systems of the Islamic Civilization), p. 104.

[12] Anas ibn Malik narrated: "Once the Prophet wrote a letter or had an idea of writing a letter. The Prophet was told that they (rulers) would not read letters unless they were sealed. So the Prophet got a silver ring made with "Muhammad Allah's Apostle" engraved on it; "As if I were just observing its white glitter in the hand of the Prophet." Related by al-Bukhari: Book of Knowledge, no. 65; and Muslim: Book of Dress and Adornment, Chapter on the Prohibition of Gold Rings for Men, no. 2092.

[13] Farouk Majdalawy: al-Idarah al-Islamiyyah fi `Ahd `Umar ibn al-Khattab (Islamic Administration in the Era of `Umar ibn al-Khattab), pp. 228, 229.

[14] See: al-Qalqashandy: Subh al-A`sha fi Sina`at al-Insha, 14/413; Kamal `Enani Isma`il: Dirasat fi Tarish al-Nuzhum al-Islamiyyah (Studies on the History of Islamic Administration Systems), pp. 104, 105.

[15] Al-Qalqashandy: op cit, 14/413. The same text is also reported from Ziyad.

[16] Ibid, the same page.

[17] Ibn al-Jawzy: Sirat wa Manaqib `Umar (The Biography and Tributes of `Umar), p. 210; and Abu Yusuf Ya`qub ibn Sufyan al-Faswy: al-Ma`rifah wa al-Tarikh (Knowledge and History), 1/337.

[18] Al-Tabary: Tarikh al-Umam wa al-Muluk (History of Nations and Kings), 6/313.

[19] Abu Zayd Shalaby: Tarikh al-Hadarah al-Islamiyyah wa al-Fikr al-Islamy (History of Islamic Civilization and Islamic Thought), p. 141. 

[20] Ibrahim Ali al-Qala: Nuzhum al-Hadarah al-Islamiyyah (Administration Systems of the Islamic Civilization), pp. 105, 106.

[21] Ibn Kathir: al-Bidayah wa al-Nihayah (The Beginning and the End), 10/158. 

[22] Al-Qalqashandy: op cit, 14/419; Abu Zayd Shalaby: op cit, p. 145.

[23] Abu Zayd Shalaby: op cit, p. 145.

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