THE PROPHET MUHAMMAD MUSTAFA THE ELECT (s.a.s) - 2 –
by Osman Nuri Topbaş
Published by Erkam Publications at Smashwords
Copyright © 2012 by Osman Nuri Topbas
Smashwords Edition, License Notes
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner.
E-mail:english@islamicpublishing.net
Web site: http://www.islamicpublishing.net
CONTENTS
Days of the Blessed Prophet (s.a.s) in Medina
Abu Ayyub al-Ansari: The Flagbearer of the Blessed Prophet (s.a.s)
Anas ibn Malik’s Service to the Blessed Prophet (s.a.s)
The Pact of Brotherhood between the Muhajirun and the Ansar: Muakhat
Virtues of the Muhajirun and the Ansar
Madinat’un-Nabi and the Contract of Medina
The Declaration of Medina as a Sanctuary
The Medina Market and the Regulation of Commercial Life
The Masjid’un-Nabi and the Building of the House of the Prophet (s.a.s)
Encouraging Communal Salat
The First Adhan
The Suffa: The School of Knowledge and Wisdom
The Blessed Prophet’s (s.a.s) Marriage to the Honorable Aisha
The Situation in Medina
Permission for Battle: “Fight those who fight you!”
Jihad in the way of Allah
Some Minor Campaigns
The Batn’u Nakhlah Campaign and Others
The Changing of the Direction of Qibla
Fasting, the Charity of Fitr and Alms
Itiqaf
The Battle of Badr Major (17 Ramadan 2/ 13 March 624)
The Aid of the Angels
The Lions of Badr
The Return from Badr
The Treatment of the Captives
The Verdict Regarding the Spoils
Martyrdom
The Arrival of Zaynab (r.a) in Medina
The Jews and the Battle of Banu Qaynuqa (Shawwal, 2/ April, 624)
The Conflict of Sawiq (Dhil-hijjah, 2/ May, 624)
The Marriage between Ali and Fatimah (r.a)
Ahl’ul-Bayt and the Love of Ahl’ul-Bayt
Uhud: A Battle Underlain by Wisdom
The Companions’ Passion for Martyrdom
Hamza the King of All Martyrs
Saad ibn Rabi’: The Companion who closed the Door of Excuse
The Martyrs of Uhud
We Love Uhud and Uhud Loves Us
Lessons of Wisdom to be drawn from the Battle of Uhud
Hamra’ul-Asad (8 Shawwal, 3 / 24 March 625)
The Question of Inheritance
The Raji Incident (Safar, 4 / July, 625)
The Maunah Well Incident (Safar, 4 / July, 625)
Banu Nadir’s Treacherous Plot
The Prohibition of Intoxicants and Gambling
Dhat’ur-Riqah
The Battle of Badr Minor (Dhilqadah, 4/ April, 626)
Salman Farisi’s Acceptance of Islam and His Being Granted Freedom
The Abolition of Child Adoption
The Command to Cover Up: Hijab
The Muraysi Battle (Shaban-Ramadhan, 5 / January-February, 627)
Tayammum
The Ifk Incident or the Slander
They are the Enemy…Beware!
An Insufferable Ordeal and A Severe Trial: The Battle of Handak (Shawwal-Dhilqadah, 5/ March, 627)
The Glad Tidings Given at Handak
Jabir’s Abundant Meal
Hardships Endured at Handak
Feats of Courage at Handak
War is Trickery
The March on Banu Qurayza (23 Dhilqadah, 5 / 15 April, 627)
The Treaty of Hudaybiyah: The Key to All Victories and the Emotional Road Back to Kaabah
The Pledge of Ridvan: A Pledge that Pleased the Almighty
The Treaty of Hudaybiyah: A Brand New Phase in the Call
A Clear Victory: An Ever Increasing Guidance
Inviting Kings to Islam
The Spell Cast on the Blessed Prophet (s.a.s) by the Jews
The Final Blow to Jewish Mischief: The Conquest of Khaybar (Safar-Rabiulawwal, 7 / June-July, 628)
Sensitivity towards the Rights of Others
The Arrival of Daws in Medina
The Return of the Immigrants of Abyssinia
The Jews’ Plot to Poison the Blessed Prophet
The Mutah Issue
The Return from Khaybar
Umrat’ul-Qada (Dhilqada, 7 / March, 629)
The Passing Away of Zaynab, the Daughter of the Blessed Prophet (s.a.s)
The Battle of Muta: A Legend Written by a Handful of Companions (Jamaziyalawwal, 8 / August-September, 629)
Khalid ibn Walid’s Prowess as Commander
The Fath of Mecca: The Truth Has Arrived and Falsehood Perished
The Festival of Forgiveness
The Meccan Pledge of Allegiance
Restore Trusts where they are Due!
An Exceptional Loyalty
The Battle of Hunayn (11 Shawwal, 8 / 1 February, 630)
The Battle of Awtas (Shawwal, 8 / February, 630)
The Siege of Taif (Shawwal, 8 / February, 630)
The Distribution of the Spoils
The Punishment for Killing a Muslim
The Assigning of a Governor and a Teacher for Mecca
The Sword of Language
Ascertain the Truth of the News Brought by the Wicked!
The Tabuk Campaign: An Enormous Test of Iman (Rajab, 9 / September-October, 630)
Rallying to Donate
as-Saat’ul-Usrah: The Time of Difficulty
The Martyr of Tabuk
The Betrayal of the Hypocrites and Masjid’ud-Dirar
From the Minor Jihad to the Major
The Repentant Three
To Allah Belongs the Treasures of Heaven and Earth
No Benefit in being Muslim without Worship
Other Events Following Tabuk
The Year of Envoys
Hajj: The Obligatory Pilgrimage
Adiy ibn Hatim’s Acceptance of Islam
The Blessed Prophet’s (s.a.s) First and Last Hajj: The Farewell Pilgrimage
Today I have Perfected Your Religion
Where Wrath Became Manifest
Reunion and the Great Farewell: The Sublime Journey to the ‘Highest Companion’
A Grief to Absorb the Whole Universe
The Quintessential Example
وَمَا أَرْسَلْنَاكَ إِلَّا رَحْمَةً لِّلْعَالَمِينَ
“And We have not sent you but as a mercy to the worlds.” (al-Anbiya, 107)
لَقَدْ جَاءكُمْ رَسُولٌ مِّنْ أَنفُسِكُمْ عَزِيزٌ عَلَيْهِ مَا عَنِتُّمْ حَرِيصٌ عَلَيْكُم بِالْمُؤْمِنِينَ رَؤُوفٌ رَّحِيمٌ
“Certainly a Messenger has come to you from among yourselves; grievous to him is your falling into distress, excessively solicitous respecting you; to the believers (he is) compassionate.” (at-Tawbah, 128)
قُلْ إِن كُنتُمْ تُحِبُّونَ اللّٰهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّٰهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ وَاللّهُ غَفُورٌ رَّحِيمٌ
“Say: If you love Allah, then follow me, Allah will love you and forgive you your faults, and Allah is Forgiving, Merciful.” (Al-i Imran, 31)
قُلْ أَطِيعُواْ اللّهَ وَالرَّسُولَ فإِن تَوَلَّوْاْ فَإِنَّ اللّٰهَ لاَ يُحِبُّ الْكَافِرِينَ
“Say: Obey Allah and the Messenger; but if they turn back, then surely Allah does not love the unbelievers.” (Al-i Imran, 32)
مَّا
كَانَ مُحَمَّدٌ أَبَا أَحَدٍ مِّن
رِّجَالِكُمْ وَلَكِن رَّسُولَ اللّٰهِ
وَخَاتَمَ
النَّبِيِّينَ وَكَانَ اللّٰهُ بِكُلِّ
شَيْءٍ عَلِيماً
“Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the prophets; and Allah is cognizant of all things.” (al-Ahzab, 40)
وَالَّذِينَ
آمَنُوا وَعَمِلُوا الصَّالِحَاتِ
وَآمَنُوا بِمَا نُزِّلَ عَلَى مُحَمَّدٍ
وَهُوَ
الْحَقُّ مِن رَّبِّهِمْ كَفَّرَ عَنْهُمْ
سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ
“And (as for) those who believe and do good, and believe in what has been revealed to Muhammad, and it is the very truth from their Lord, He will remove their evil from them and improve their condition.” (Muhammed, 2)
The Messenger of Allah (s.a.s) says:
“I will be the first of you to reach the Pool of Kawthar and I will meet you there! Our meeting place is the Pool. I see it at this very moment! I will testify on your behalf! I have been given, at this moment, the treasures of earth and their keys. By Allah, I fear not that you will return to idolatry after me! But I fear that you will get carried away in worldly greed and become jealous of each other, kill one another and perish just like those who have perished before you!” (Bukhari, Janaiz, 73; Muslim, Fadail, 31)
“Rest assured that I will go before you and wait for you! Be aware that our meeting spot in the Hereafter is the head of the Pool of Kawthar. Whosoever wishes to meet me tomorrow let him pull his hands and tongue away from sins.” (Bukhari, Salat, 80; Ibn Saad, II, 227)
Whatever the World has, it is all but His offering,
To Him is obliged society, and so is the individual obliged,
Obliged is entire humankind to that Innocent, oh Lord
Revive us in the Hereafter with this thought on our mind!
Mehmet Akif Ersoy
Days of the Blessed Prophet (s.a.s) in Medina
The migration of the Prophet (s.a.s) to Medina marked a new era, turning a brand new page in history for Islam and the Muslims.
The Noble Prophet (s.a.s) was not a refugee in Medina. Much rather, he was the chief architect of a future world, its guide, the leader of the emerging Islamic state and, in short, its life and soul. With his arrival to Medina, the movement of Islam and its communication to the world received an enormous impetus.
Until the completion of the Mosque of Medina, the Masjid’un-Nabi, the Messenger of Allah (s.a.s) remained as guest, for seven months, at the house of Abu Ayyub al-Ansari. But the lodging at the house of Abu Ayyub, the flag bearer of the Prophet (s.a.s) , had in fact a history going back a few centuries.
Seven hundred years before, Tubba’ Abu Karib, one of the kings of Yemen, had come to Medina, known then as Yathrib. Finding out from Jewish scholars of the future emergence of a Meccan Prophet who would then migrate to Medina, he had a house built in the town. He then entrusted a gold sealed letter with the grandest scholar in Medina at the time, requesting it be passed on, in case he did not live to see the day, from generation to another, and presented to the coming Prophet.1
And the Tubba’, as early as then, declared belief in the Prophet (s.a.s) and became Muslim.2
Passing on through the years from father to son, the house, which fell to the east of the Masjid, was finally handed down to Abu Ayyub Khalid ibn Zayd (r.a), reputed to be one of the descendants of the said scholar.
Those who had the Tubba’s letter in their safekeeping sent Abu Layla, a trustable man from the tribe of Sulaym, with the letter to the Messenger of Allah (s.a.s), upon hearing him approach Medina. Abu Layla tracked the Prophet (s.a.s) on the Meccan road; though it was the Blessed Prophet (s.a.s) who first called out.
“Are you Abu Layla?”
“Yes”, he replied.
“I believe you have the Tubba’s letter with you. Can I see it?”
Abu Layla had never before seen the Prophet (s.a.s) . He was stunned.
“And who might you be? You certainly do not look like a sorcerer…Yet how did you know I have the letter?” he asked, astounded.
“Rest at ease, for I am Muhammad. Please, give me the letter,” he said.
Taking out the letter, Abu Layla handed it over to the Blessed Prophet (s.a.s). After Abu Bakr (r.a) read the letter aloud, the Messenger of Allah said, three times:
“Greetings to the Tubba, our virtuous brother!”
He then advised Abu Layla to return to Medina, who swiftly made his way back, delivering the good news of the Prophet’s (s.a.s) approaching, for which he was offered a treat by each Medinan as a show of appreciation.3
Abu Ayyub al-Ansari: The Flagbearer of the Blessed Prophet (s.a.s)
Blessed with the honor of having the greatest of all Prophets (s.a.s) as guest for seven months in his warm double story home, Abu Ayyub (r.a) at first constantly pleaded the Prophet (s.a.s) to stay on the top floor, only to have him respond each time:
“Rest assured, Abu Ayyub…The ground floor is better for us and more useful.” Hence, the ground floor was where the Blessed Prophet (s.a.s) initially took up residence.
Serving their guest of honor, the Messenger of Allah (s.a.s), with exceptional love and respect, Abu Ayyub (r.a) and his family even would even brush up against the walls to sleep, uncomfortable with the idea of sleeping on the same vertical level with the Noble Prophet (s.a.s).
Their jug broke once, spilling all the water on the floor. Worried that the water might drip on their sacred guest, Abu Ayyub at once grabbed their one and only cover, a velvet blanket, and anxiously began drying the floor. Come morning, he insisted the Messenger of Allah (s.a.s) to move upstairs. As much as the Blessed Prophet (s.a.s) assured him that he was comfortable on the ground floor, Abu Ayyub (r.a) politely persisted:
“We cannot go upstairs, until you do!” It was only then that they swapped places.4
Whilst they had the Noble Messenger (s.a.s) as guest, Abu Ayyub al-Ansari and his family would offer him from the meals they prepared. When the leftover food was returned, Abu Ayyub would search for the parts of the food which the Messenger of Allah (s.a.s) had touched, specifically eating from those parts for tabarruk, in hope of attaining blessings therefrom. He had once sent the Blessed Prophet (s.a.s) a dish containing onions and garlic, which was returned untouched. Unable to see the Prophet’s (s.a.s) imprints on the food, Abu Ayyub (r.a) apprehensively went next to him and asked:
“Is that food impermissible, Messenger of Allah?”
“No, it is not”, replied the Prophet of Grace r. “But I was not fond of its smell, for I am a man who speaks with angels.”
“If you dislike it, then so do I”, said Abu Ayyub.
“But you should eat it”, the Messenger of Allah (s.a.s) advised, however.
Nevertheless, that was the last time they cooked that particular meal for the Prophet of Allah (s.a.s).5
How splendid a case in point this serves, in indicating the degree of sensitivity and thoughtfulness the Blessed Prophet (s.a.s) had in abstaining from causing the least amount of discomfort to all beings, humans and angels alike.
Abu Ayyub’s (r.a) honor and respect towards the Blessed Prophet (s.a.s) continued unalloyed even after his temporary stay. Just to be among those to reap the inherent blessings of the below words of the Prophet (s.a.s) :
“Constantinople will certainly be unlocked…How wonderul a commander is its commander; and how wonderful soldiers those soldiers are”, (Ahmad, IV, 335; Hakim, IV, 468/8300), though well past eighty years of age, Abu Ayyub took part in two sieges of the coveted city, and as a vanguard of the ultimate conquest that was to take place many centuries down the track, gave his life for the cause. Moments before his passing away, as if to nominate his corpse as an object of ambition for Muslim soldiers to claim the city after him, he said, to those standing around:
“Bury me at the furthermost point you tread…”6
Anas ibn Malik’s Service to the Blessed Prophet (s.a.s)
Anas (r.a) recounts:
“As the Messenger of Allah (s.a.s) arrived in Medina, my step father Abu Talha took me by the hand and brought me next to him.
‘Anas is a smart little kid, Messenger of Allah’, he said. ‘Let him serve you!’ And that is how I became a servant to the Messenger of Allah (s.a.s). All up, in war and peace, I served him for ten years. By Allah, neither did I ever hear him scold me for doing something I was not supposed to do nor for something I failed to carry out.” (Muslim, Fadail, 52)
According to another account, Anas’ entrance into the service of the Blessed Prophet (s.a.s) happened in the manner below:
When the Noble Messenger (s.a.s) graced Medina, all the Ansari men and women presented him with welcoming gifts. Ummu Sulaym, on the other hand, was rather downcast and depressed over not having anything to present. She later took her son Anas by the hand and together, they went next to the Messenger of Allah (s.a.s). She asked:
“Would you see fit to let Anas serve you, Messenger of Allah?” The Blessed Prophet (s.a.s) gave consent. (Samhudi, I, 271)
Anas (r.a) explains:
“The Messenger of Allah (s.a.s) once wanted to send me somewhere. Though I seemingly refused, saying ‘No way, will I go’, deep inside I had already agreed on going; after all, it was nobody other than the Prophet of Allah giving the order. So I set out. On the way, I saw some children playing on the street and I joined them awhile. Afterward, I felt someone come from behind me and gently hold the nape of my neck. When I turned around, I found the Messenger of Allah (s.a.s), smiling.
‘Did you end up going where I told you to go, little Anas?’ he asked.
‘I am going right away, Messenger of Allah!’ I quickly responded.” (Muslim, Fadail, 54)
Anas (r.a) recalls another time:
“Once, after having seen to the service of the Messenger of Allah (s.a.s), I went next to the kids outside, thinking he would be taking an afternoon nap. As I got carried away watching the children play, the Messenger of Allah (s.a.s) turned up. He greeted the children. He then called me and sent me somewhere. So I set off. He sat and waited under a shade until I returned. By the time I had completed my duty, I was late returning next to my mother; and when I eventually did, she asked:
‘Why are you late?’
‘The Messenger of Allah sent me somewhere for something’, I said.
‘What was it?’ she inquired.
‘It is the Messenger of Allah’s secret’, I replied.
‘Then keep the Messenger of Allah’s secret’, she advised.”
Thabit, who reported this hadith of Anas – t-, later added:
“Anas (r.a) old me that ‘If I were to reveal this secret to anyone, it would have been you!’” (Ahmad, III, 195)
As can be seen, the Blessed Prophet (s.a.s) treated children like his peers and trusted them with certain secrets. Nurturing a profound love and compassion for them throughout each phase of his life, the Prophet of Mercy (s.a.s) had an affectionate appreciation of children, interacting with them at their own level, and virtually finding a way into their spirit. The blueprint of the ideal treatment of children is provided by, among many, the two ahadith below:
“If you have children, become a child with them…” (Daylami, III, 513)
“Treat your children nicely and perfect their rearing.” (Ibn Majah, Adab, 3)
The exemplary life of the Prophet of Grace (s.a.s) also offers us guidance with respect to educating children. What superb education he must have given Anas (r.a) hat never in his life did he feel the need to get angry with the child, even once. What a way the fifty-five year old Prophet (s.a.s) must have found to the heart of the ten-year old Anas (r.a) hat he could joke with him, like a pal, when he felt, and let him in on a secret when needed; and reared in the care of the Blessed Prophet (s.a.s) , despite being the child he was, Anas (r.a) could behave like a mature person and take the Messenger of Allah’s secret to the grave. Elevating Anas (r.a) to such a level of maturity, no doubt, was the towering method of education implemented by the Blessed Prophet (s.a.s) .
The Pact of Brotherhood between the Muhajirun and the Ansar: Muakhat
From the moment he started the Call, irrespective of the race or tribe they belonged to, the Messenger of Allah (s.a.s) regarded all those who entered Islam as equal and instituted among them the brotherhood of Islam. He twice established a muakhat, a pact of brotherhood, the first before the Hegira and the other after. The pact in Mecca involved setting up a brotherhood between the Muslims of Quraysh and the freed slaves. Zayd ibn Harithah and Hamza, for instance, were declared ‘brothers’, just as Salim, the freed slave of Abu Hudayfah and Abu Ubaydah ibn Jarrah, and Bilal Habashi and Ubaydah ibn Harith (r.a) .7
Attached to one another from the very first years of Islam, Muslims showed a second display of brotherhood following the Hegira.
The moment the Muhajirun stepped foot inside Medina, a heated battle emerged between the Ansar, who were contesting each other enthusiastically, to host their newly arrived brothers. The sweet dispute unsettled, they were eventually forced to draw lots to decide who would get to host who.8 Five months after the arrival to Medina, the Messenger of Allah (s.a.s) designated for each Muhajir a brother from the Ansar; the venue for the declaration of the pact being the house of Anas ibn Malik t.9
Just to cite a few pairings, Abu Bakr was made a brother with Kharijah ibn Zayd, Omar with Utban ibn Malik, Abu Ubaydah with Saad ibn Muadh, Othman with Aws ibn Thabit,10 Bilal Habashi with Abdullah ibn Abdurrahman,11 Salman with Abu’d-Darda,12 Salim with Muadh ibn Maiz,13 and Ammar with Hudayfah14 (r.a). Taken into consideration in these pairings were the temperamental similarities of both persons.
Each immigrant family was boarded in the house of a Medinan. The Companions who were declared brothers were thus to work together and share what they earned. The Ansar donated their excess land to the Blessed Prophet (s.a.s) , who divided them amongst the Muhajirun. Still discontented, the Ansar went so far as to insist the Messenger of Allah (s.a.s) to:
“…divide our date fields among our immigrant brothers as well!”
“That cannot be”, the Noble Prophet (s.a.s) said, upon which the Ansar then made the following proposal to the Muhajirun:
“Then you undertake the work of watering and taking care of the trees and we will split the harvest!” With the approval of the Blessed Prophet (s.a.s) , both sides agreed to the deal. (Bukhari, Harth, 5)
This brotherhood was centered around the physical and spiritual assistance of Muslims who had left behind all they had in Mecca and migrated to Medina to start everything from scratch, by the Ansar of Medina welcoming them with open arms; motivated with the aim of making the Muhajirun forget the grief of having been driven out of their hometown only for their belief and of warming them to Medina, their new home, and fusing the Muslims together through a the founding of a mutual solidarity.
The pact, stemming purely from the love of iman and established far from pretension, had a far reaching content, extending to cover mutual rights, fairness and assistance, including inheritance.15 ‘Brothers’ were legal guardians and inheritors of one another. Although the pact of brotherhood remained in principle, the clause pertaining to inheritance was later amended by a Revelation subsequent to the Battle of Badr, which restricted inheritance solely to birth rights.16
Ibn Abbas (r.a) explains, in relation to the matter:
“Due to the brotherhood founded by the Messenger of Allah, a Muhajir had a right of inheriting the legacy of an Ansari brother, over and above his blood relations. But the ayah:
وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالأَقْرَبُون
“And to every one We have appointed heirs of what parents and near relatives leave”, (an-Nisa, 33) overruled this practice. With the subsequent part of the ayah:
وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ
“…and as to those with whom your rights hands have ratified agreements, give them their portion”, the rights of brotherhood between the Muhajirun and the Ansar became limited to mutual aid, support and good will. Legal inheritance was thereby abolished. But a person could still voluntarily bequeath legacy, provided it did not exceed a third of his wealth.” (Bukhari, Tafsir, 4/7; Abu Dawud, Faraid, 16/2922)
The muakhat served to put an end to the ensuing battle between Aws and Khazraj, the local tribes of Medina, and establish a brotherhood that ran deeper than blood. They could hardly wait for morning to arrive, just to see each other. Upon seeing each other, they would enthusiastically ask how they had been, as if they had not seen each other in years. Rarely would three days past before they visited one another. It was a brotherhood that attracted Divine praise, applauded by the Holy Quran.17
The Blessed Prophet (s.a.s) was laying the foundations of a Muslim society and state in Medina. Required first was thus the establishment of a social unity and solidarity, and no better could that be provided than mutual love and assistance. For that reason, the pact of brotherhood instituted by the Prophet of Allah (s.a.s) between the Muhajirun and the Ansar proved to be the most important factor in shaping a society unparalleled in the history of mankind.
The Noble Prophet (s.a.s) founded the newly emerging Muslim society on no other basis than the brotherhood of Islam, not on a basis either tribal or racial, or a social categorization between free and slave, rich and poor, and the like. A Muslim society was constructed through blending people of immense social differences together.
Virtues of the Muhajirun and the Ansar
A muhajir, denoting a person who migrates from one place to another, is the name given specifically to Meccan Muslims, who were forced by the unbearable increase of torment and oppression to leave to Medina.
The Muhajirun had left Medina, relinquishing all what they had behind except for the meager amount they could carry. The idolaters had immediately pounced on and seized their possessions in Mecca. The financial loss of the Muslims was indeed huge. But neither did they have their sights set on wealth, nor were they after any worldly gain; they had tasted the sweet zest of faith too much for that. Thus they were more than ready to sacrifice all of what they had in the way of Allah, glory unto Him.
They considered an imperative command even the slightest wish of the Blessed Prophet (s.a.s) , constantly ready to be at his disposal, wholeheartedly putting their hands up with the words “may our parents be ransomed for you, Messenger of Allah”, which only echoed their feelings of devotion deep inside. One of the most striking examples of this state of mind is provided by Suhayb ibn Sinan, better known as Suhayb ar-Rumi (r.a), who revealed where he kept his wealth hidden in Mecca, just to get away from the idolaters trying to prevent him from embarking on the Hegira. Having already been on the receiving end of the worst kinds of torment inflicted by the idolaters, Suhayb (r.a) set out to migrate to Medina right after Ali (r.a), only to be thwarted by a group of Meccans who caught up with him on the way.
“You arrived in Mecca as a weak and poor man”, they exclaimed. “Yet now have you ended up with loads of wealth. And now you want to take all of what you have and leave? It’s not that easy!”
Suhayb immediately dismounted his horse, and taking out some arrows from his case, mounted a challenge:
“You very well know that I am one of the most talented bowmen among you. By Allah, if shooting all the arrows I have with me and then using my sword once I run out is what it takes, I will not shrink back…and so long as I have any of these in my hand, you will not be able to get within an inch of me. Only if you are able to seize hold of me once I am completely dispossessed of them, will you be able to do what you want with me. Now, if I tell you where my wealth is and leave you to do with it as you wish, will you clear my path and let me go?”
The idolaters accepted the offer. Thereupon Suhayb (r.a) made known to them where his wealth was kept and continued undisturbed on his journey. Around mid Rabiulawwal, he made it to Quba where he was reunited with the Noble Prophet (s.a.s) , accompanied at the time by Abu Bakr and Omar (r.a). In front of them was a bunch of newly picked Umm Jirzan dates brought by Kulthum ibn Khidm. Afflicted with sore eyes and extreme hunger from the journey, Suhayb (r.a) began helping himself to the dates, seeing which Omar (r.a) jokingly remarked:
“Look at Suhayb, Messenger of Allah. Having sore eyes does not prevent him from picking out fresh dates!” The Light of Being (s.a.s) joined in.
“So you are eating fresh dates even though you have sore eyes?”
“I saw the dates”, Suhayb replied, “with the part of my eyes that is not sore!”
The Blessed Prophet (s.a.s) responded with a warm smile, and implying how Suhayb ransomed his wealth to the idolaters in return for his life, said:
“Suhayb is triumphant…Suhayb is triumphant. Rest assured Suhayb, your trade has turned out profitable!” (Ibn Sad, III, 226-230; Hakim, III, 450, 452)
While the Muslims of Mecca were exerting a great sacrifice under the hardest of conditions in trying to relocate to Medina, the Muslims of Medina were embracing them with the love of iman, as appropriate to the intensity of the struggle they were both in. Some Muhajirun, wishing not to be a burden on the Ansar who had not the least qualm in willing to share all they had with their immigrant brothers, appearing more than contended, were not accepting things that were being offered free of charge, while others were only accepting deals where they could work in the date fields of the Ansar thus earn their living with their own hands. Other immigrants had preferred to engage in what they knew best: trade. One of them was Abdurrahman ibn Awf (r.a). Although Saad ibn Rabi (r.a), his made brother, had offered him half his wealth, he refused:
“May Allah prosper your wealth and grant your family wellbeing. Suffice for you to show me where the market of Medina is”, he said. Beginning his business venture in this manner, he became wealthy in a very short time. (Bukhari, Manaqib’ul-Ansar, 3)
The Muhajirun, the first recipients of Revelation, who winked at all the risks that came with believing in the Messenger of Allah (s.a.s) and as a consequence underwent the most unthinkable forms of torture to the point of ultimately being forced to leave their homes, are honored with the praise of the Allah, glory unto Him. Even though they did not have any worldly gain waiting for them, still, they had abandoned their all, simply for the opportunity to live in line with their religion. Thus not only were the Muhajirun showing an exemplary instance of selflessness, they were at the same time carrying out a religious obligation, for the Quran was condemning those remaining behind from embarking on the Hegira despite having the means.18
Allah, glory unto Him, pledges to forgive the sins of the Muhajirun and award them with Paradise:
فَالَّذِينَ هَاجَرُواْ وَأُخْرِجُواْ مِن دِيَارِهِمْ وَأُوذُواْ فِي سَبِيلِي وَقَاتَلُواْ وَقُتِلُواْ لأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِن تَحْتِهَا الأَنْهَارُ ثَوَابًا مِّن عِندِ اللّٰهِ وَاللّٰهُ عِندَهُ حُسْنُ الثَّوَابِ
“Those who have left their homes, or have been driven out therefrom, or have suffered harm in My Cause, or have fought or have been slain,- verily, I will blot out from them their iniquities, and admit them into Gardens with rivers flowing beneath! A reward from the presence of Allah and from His presence is the best of rewards.” (Al-i Imran, 195)
ثُمَّ
إِنَّ رَبَّكَ لِلَّذِينَ هَاجَرُواْ
مِن بَعْدِ مَا فُتِنُواْ ثُمَّ جَاهَدُواْ
وَصَبَرُواْ
إِنَّ رَبَّكَ مِن بَعْدِهَا لَغَفُورٌ
رَّحِيمٌ
“But verily to those who leave their homes after trials and persecutions, and who thereafter strive and fight for the faith and patiently persevere… Your Lord, after all this is oft-forgiving, Most Merciful.” (an-Nahl, 110)
In connection, the Blessed Prophet (s.a.s) states:
“The Muhajirun will enter Paradise seventy years before others and avail of themselves of its blessings…whereas people will be made to wait just to be called into account.” (Haythami, X, 15)
Destined for great rewards in the Hereafter, the Muhajirun at the same time have been graced with many Divine blessings in this life, consequent upon the sacrifices they have shown:
وَالَّذِينَ هَاجَرُواْ فِي اللّٰهِ مِن بَعْدِ مَا ظُلِمُواْ لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً وَلَأَجْرُ الآخِرَةِ أَكْبَرُ لَوْ كَانُواْ يَعْلَمُون
“To those who leave their homes in the cause of Allah, after suffering oppression…We will assuredly give a goodly home in this world; but truly the reward of the Hereafter will be greater. If only they realized (this)!” (an-Nahl, 41)
Again, in consequence of the troubles they suffered, the Almighty reserved for them a greater portion of the spoils compared to others. The Quran, in relation, declares:
لِلْفُقَرَاء
الْمُهَاجِرِينَ الَّذِينَ أُخْرِجُوا
مِن دِيارِهِمْ وَأَمْوَالِهِمْ
يَبْتَغُونَ
فَضْلًا مِّنَ اللّٰهِ وَرِضْوَانًا
وَيَنصُرُونَ اللّٰهَ
وَرَسُولَهُ
أُوْلَئِكَ هُمُ الصَّادِقُونَ
“Some part is due to the poor Muhajirun, those who were expelled from their homes and their property, while seeking Grace from Allah and His Good Pleasure, and aiding Allah and His Messenger. Such are indeed the sincere ones!” (al-Hashr, 8)
Over and above the homesickness that took hold of them upon their arrival, the Muhajirun for a long time were also unable to get used to Medina’s weather, struck down by fever and illnesses alike. Witnessing the deteriorating health of both her father Abu Bakr and Bilal Habashi (r.a)-, aggravated all the more by their longing of Mecca, Aisha (r.a) made the Light of Being (s.a.s) aware of the predicament, upon which he then prayed:
“Allah…Endear Medina to us just how You endeared Mecca; even more! Grant prosperity to her harvest! Allah…Improve Medina’s weather and send her fever and malaria to Juhfah!”19 (Bukhari, Fadail’ul-Medina, 12; Muslim, Hajj, 480)
The gallant Muslims of Medina who welcomed the troubled Muhajirun arriving from Mecca, generously sharing with all their resources, and who moreover gave their affectionate support to the cause of the Noble Prophet (s.a.s) are called Ansar, meaning the Helpers.
Ghaylan ibn Jarir (r.a) explains:
“I once asked Anas (r.a) , ‘Was the title Ansar used to describe you before, or was it given to you by Allah?’ and he answered, ‘The name was given to us by Allah.’” (Bukhari, Manaqib’ul-Ansar, 1)
The Ansar consisted of two rival Medinan tribes of the same kin, Aws and Khazraj. In the 11th year of Prophethood, a delegate of six persons from Khazraj came to Medina to ensure the aid of Quraysh against Aws with whom they had locked horns. There, they met the Messenger of Allah (s.a.s) and his invitation to Islam, as a result of which they became Muslim. On their return to Medina, in hope that it might put an end to the chronic hostilities between them and unite them like the brothers they once were, Khazraj also successfully invited Aws to Islam. Thus the weariness left on their hearts at the end of ensuing warfare waged over long years suddenly turned to unity and strength, thanks to the silm, that is to say the peace and tranquility of Islam. Joining forces once again, the two kindred tribes sent their representatives to Mecca in the 12th and 13th years of Prophethood, occasioning the First and Second Pledges of Aqabah.
In the second of these pledges, they made a vow to protect and aid the Messenger of Allah (s.a.s) and the Muslims of Mecca provided they migrated to Medina, playing thereby a major part in Hegira and hence the beginning of a new era in Islam.
When designated by the Blessed Prophet (s.a.s) as a brother for each Muhajir, every Ansar made his brother partner to his home, work and property, and whatever he had, revealing an exemplary and incomparable instance of solidarity beyond anything one could dream to expect from his own birth brother. The sincerity of the Ansar is acclaimed by the Quran below:
وَالَّذِينَ تَبَوَّؤُوا الدَّارَ وَالْإِيمَانَ مِن قَبْلِهِمْ يُحِبُّونَ مَنْ هَاجَرَ إِلَيْهِمْ وَلَا يَجِدُونَ فِي صُدُورِهِمْ حَاجَةً مِّمَّا أُوتُوا وَيُؤْثِرُونَ عَلَى أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ
“But those who before them, had homes in Medina and had adopted the Faith, who show their affection to such as came to them for refuge, and entertain no desire in their hearts for things given to the latter, but give them preference over themselves, even though poverty was their own lot. And those saved from the covetousness of their own souls…” (al-Hashr, 9)
The following incident, reported to have occasioned the above Revelation, truly captures the depth of Ansari sacrifice:
A man reduced with extreme hunger had come to the Messenger of Allah (s.a.s) asking for help.
“Who wants to take his brother as guest?” asked the Blessed Prophet (s.a.s) .
“I will, Messenger of Allah”, said Abu Talha (r.a) from the Ansar, and took the poor man to his house. Upon arrival, he quickly went inside by himself, and said to his wife, “Let’s prepare something for the guest of the Prophet of Allah”, before asking, “Have we anything to eat?”
“No”, replied his wife, “apart from a few morsels enough too feed the kids.”
“Then distract the kids. If they come afterwards asking for food, put them to sleep. And once our guest comes inside, put out the light without making it obvious. We will then make it look like as if we’re joining him for the meal.”
So they sat for the meal. The guest ate, while they ended up sleeping on an empty stomach. Come morning, Abu Talha went next to the Noble Prophet (s.a.s) , who upon seeing him, said:
“Allah was pleased with what you did for your guest last night.” (Bukhari, Tafsir, 59/6; Muslim, Ashribah, 172-173)
When the Blessed Prophet (s.a.s) arrived in Medina, the Muhajirun told him:
“Never, Messenger of Allah, have we seen a people more generous and charitable than this tribe to whom we have immigrated. Their rich give in loads and their poor provide help, running to our needs. They have entirely taken care of our financial worries and have made us partners to their properties. We fear they might sweep clean all of Allah’s rewards”.
“Do not worry”, assured the Prophet of Allah (s.a.s). “So long as you pray to Allah on behalf of them and thank them in return for what they do, you too will obtain rewards.” (Tirmidhi, Qiyamah, 44/2487)
Recalling the below incident is Jabir t:
“Upon collecting the dates, the Ansar would divide them into two heaps, piling more on one side than the other. Then placing some date leaves over the smaller pile to make it look more sizable than the other, they would tell the Muhajirun to take whichever pile they preferred. And they, wishing for their Ansari brothers to take the greater pile, would choose the supposedly smaller pile, through which they would end up with most of the dates. The Ansar would have their wishes fulfilled by sparing for their own the smaller pile. This generous deed of the Ansar continued until the capture of Khaybar.” (Haythami, X, 40)
Another example of altruism shown by the Ansar towards their immigrant brothers runs as thus:
The Blessed Prophet (s.a.s) had first summoned the Ansar to distribute among them, in lots, the land of Bahrain. But the Ansar renounced their rights:
“Please, Messenger of Allah”, they said “do not give us anything until you give twice as much to our brothers of the Muhajirun!”
“Since, Ansar, you prefer others over yourselves”, replied the Messenger of Allah (s.a.s) “then be patient until you unite with me by the Pool of Kawthar…for after me there will come a time when others will be preferred over you!” (Bukhari, Manaqib’ul-Ansar,)
The spirit of Ansar has received the personal praise of the Noble Messenger r:
“As far as I can see, you grow in number when called to battle or to help the needy, and come in crowds. Yet, when you are called to be given things worldly, you reduce in number and desist.” (Ali al-Muttaqi, XIV, 66)
In return for the selflessness with which they embraced the Blessed Prophet (s.a.s) and the Muhajirun who had immigrated to their town, the Ansar are rewarded with Paradise, but more importantly, with the grace of Allah, glory unto Him.
Thus states the ayah:
وَالسَّابِقُونَ الأَوَّلُونَ مِنَ الْمُهَاجِرِينَ وَالأَنصَارِ وَالَّذِينَ اتَّبَعُوهُم بِإِحْسَانٍ رَّضِيَ اللّٰهُ عَنْهُمْ وَرَضُواْ عَنْهُ وَأَعَدَّ لَهُمْ جَنَّاتٍ تَجْرِي تَحْتَهَا الأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ذَلِكَ الْفَوْزُ الْعَظِيمُ
“The vanguards of Islam- the first of those who forsook their homes and of those who gave them aid, and also those who follow them in all good deeds,- well-pleased is Allah with them, as are they with Him: for them He has prepared gardens under which rivers flow, to dwell therein forever: that is the supreme felicity.” (at-Tawba, 100)
The Ansar did not hold back from putting their lives on the line in defending Islam and protecting the Blessed Prophet (s.a.s) . They were gallant in the Battle of Badr. In the Battle of Uhud, during the dire moments in which the Believers were assailed from behind and the tide of victory had turned against them, most of the Companions who formed a human shield around the Blessed Prophet (s.a.s) were Ansari. They were attached to the Prophet of Allah (s.a.s) with legendary love and loyalty, the intensity of which the emotional episode below recounted by Anas (r.a) vividly bears out:
“I was on a journey with Jarir ibn Abdullah20. Despite being older than me, he was serving me; and when I told him to stop doing that, he said, ‘I saw the great service lent by the Ansar to the Messenger of Allah, and I promised myself that if I ever became close friends with an Ansari I would serve him.” (Bukhari. Jihad, 71; Muslim, Fadail’us-Sahaba, 181)
“Had there never been a Hegira”, once said the Noble Messenger (s.a.s) “I too would have been an Ansari”, expressing their immense value in his sight. (Bukhari, Manaqib’ul-Ansar, 2)
Some of the other words articulated by the Blessed Prophet (s.a.s) in acclaim of the virtue of the Ansar include:
“Whoever believes in Allah and the Hereafter ought not to be spiteful towards the Ansar.” (Tirmidhi, Manaqib, 25/3906)
“Only Believers love them and only hypocrites hate them. Allah loves those who love the Ansar and is spiteful towards those who hate them.” (Tirmidhi, Manaqib, 25/3900)
“Humans increase yet the Ansar decrease; and so they will, like salt in a meal.” (Bukhari, Manaqib’ul-Ansar, 11)
“I advise you to treat the Ansar nicely. They are my people, confidants and my faithful. They have appropriately fulfilled their obligation. The rewards for their services have not yet been fully given (impending, more than sufficiently, in the Hereafter). Therefore, be nice towards their good, forgive their wrongdoers.” (Bukhari, Manaqib’ul-Ansar, 11)
The profound love the Noble Prophet (s.a.s) nurtured for the Muhajirun and the Ansar extended to his entire Companions; such that each Companion sincerely believed that there was nobody dearer to the Messenger of Allah (s.a.s) than himself.
Ka’b ibn Ujra (r.a) narrates the evocative incident below:
“We were sitting at the Mosque in Medina in the presence of the Messenger of Allah. Seated was a small group each from the Ansar the Muhajirun and the clan of Hashim. Amongst each other, we wondered which one of us the Messenger of Allah loved the most. We, the Ansar, remarked:
‘We believed in the Messenger of Allah, obeyed him and fought by his side against his enemies. So for those reasons, he loves us more!’
Our brothers of the Muhajirun responded:
‘We immigrated for the sake of Allah and His Messenger and turned our backs on our families and wealth in their way. Besides, we took part in all the battles you did. The Messenger of Allah therefore loves us more!’
Members of the Hashim clan then said:
‘We are the Prophet’s kin, who have taken part in all the battles you have. So the Messenger of Allah would certainly have a greater love for us!’
The Messenger of Allah (s.a.s) thereupon came next to us and inquired:
‘What was it that you were talking about amongst each other before?’
Each of us repeated what we said before, to which the Messenger of Allah (s.a.s) commented:
‘You have all spoken the truth…who could claim otherwise?’ Then after a brief pause, he asked, ‘Would you like for me to settle the matter?’
‘Of course, we would’, replied we. The Messenger of Allah (s.a.s) then stated, ‘You, the Ansar…I am your brother!’
‘Allah-u Akbar!’ exclaimed the Ansar jubilantly. ‘By the Lord of the Kaabah, we have won him over!’
‘People of the Muhajirun’, then said the Messenger of Allah (s.a.s). ‘I am from you!’
The Muhajirun, too, happily exclaimed, ‘Allah-u Akbar! ‘By the Lord of the Kaabah, we have won him over!’
‘As for you, the sons of Hashim’, then continued the Messenger of Allah (s.a.s), ‘You are from me and have come to me!’ They likewise exclaimed:
‘Allah-u Akbar! By the Lord of the Kaabah, we have won him over!’ We all left satisfied. Each group was delighted with the compliments of the Messenger of Allah (s.a.s).” (Haythami, X, 14)
The borders of the small Muslim city-state founded in Medina, comprised approximately of four-hundred families, reached Iraq and Palestine, only in a matter of ten years. The Companions were at war with Byzantine and Persia at the time of the passing away of the Noble Messenger (s.a.s), though their standards of living had little changed as compared to ten years before. They continued persisting in their lives of abstinence. Excess consumption, greed, luxury and pomp were things unknown to the Companions, who were filled with a constant awareness, that ‘awaiting the flesh, tomorrow, is but the grave.’ They therefore always fled the tendency of reserving the pleasures of the world to themselves and an indulgence in them. With the excitement and zest of iman, they instead used them as means for guiding humankind to its salvation. They molded their lives in the cast of seeking the pleasure of Allah, glory unto Him. Without a doubt, one of the most prominent reasons for the clear and rapid spread of Islam among the oppressed and the exploited, like a glaring flash of morning light, was the fact that the Companions showed a perfect Muslim character wherever they stepped foot. The elite students of the Blessed Prophet (s.a.s) , the Companions were Believers par excellence, honest and just, carrying treasures of benevolence in their hearts enlightened by the Prophetic light, who looked upon fellow servants of the Almighty only with eyes of compassion.
Madinat’un-Nabi and the Contract of Medina
Falling to the north of Medina and enclosed by mountains on three sides and a plain in the south, Medina is beautiful town with luscious greenery provided by an abundance of date gardens, arable land and pleasant climate.
Residing in the town at the time of the Hegira were two Arab tribes, Aws and Khazraj, in addition to three Jewish tribes, in Banu Qaynuqa, Banu Nadir and Banu Qurayza. The Arabs had come to Medina from Yemen following the great Sayl’ul-Arim flood, while the Jews were originally refugees from Jerusalem, having fled Roman oppression following their incursion into the city.
Over time, tension prevailed between the Arabs and Jews, as a result of which the Jews were defeated by the Arabs who gained the upper hand in Medina. But with the Jews sowing the seeds of enmity between the Arabs, soon Aws and Khazraj found themselves in recurring war with each other, the last of which was the Battle of Buath. Casualties on both fronts, however, in a war that sporadically spanned over a hundred-and-twenty years and came to an end only five years prior to the Hegira, had decimated both tribes. Especially at the time of the Hegira, the Jews had therefore a financially commanding position in the town.
The graceful arrival of the Blessed Prophet (s.a.s) in Medina therefore meant, with the blessings of the Almighty, the end of spite and enmity between the two kindred tribes.
Allah, glory unto Him, declares:
وَاعْتَصِمُواْ بِحَبْلِ اللّٰهِ جَمِيعًا وَلاَ تَفَرَّقُواْ وَاذْكُرُواْ نِعْمَتَ اللّٰهِ عَلَيْكُمْ إِذْ كُنتُمْ أَعْدَاء فَأَلَّفَ بَيْنَ قُلُوبِكُمْ فَأَصْبَحْتُم بِنِعْمَتِهِ إِخْوَانًا وَكُنتُمْ عَلَىَ شَفَا حُفْرَةٍ مِّنَ النَّارِ فَأَنقَذَكُم مِّنْهَا كَذَلِكَ يُبَيِّنُ اللّٰهُ لَكُمْ آيَاتِهِ لَعَلَّكُمْ تَهْتَدُونَ
“And hold fast by the covenant of Allah all together and be not disunited, and remember the favor of Allah on you when you were enemies, then He united your hearts so by His favor you became brethren; and you were on the brink of a pit of fire, then He saved you from it, thus does Allah make clear to you His communications that you may follow the right way.” (Al Imran, 103)
Briefly after the Hegira, the Meccan idolaters wrote intimidating and provoking letters to both the idolaters and Jews of Medina, in hope of preventing the Muslims from settling and gaining power in the town. The threats in one of these letters directed at Abdullah bin Ubayy and the idolaters from Aws and Khazraj flanked by his side, is loud and clear:
“You have one of our men with you. Either you kill him or drive him out of your town, or else we will march on you with all the tribes of Arabia, put your men to our swords and take your wives for our amusement!”
Abdullah ibn Ubayy, backed by the Madinan idolaters then made a move to confront the Noble Messenger r. Informed of the situation from beforehand, the Messenger of Allah (s.a.s) acted first and went to them before they did.
“It seems the threats hurled by the Quraysh have gotten to you. Know that the harm they may inflict on you is no greater than the harm you may incur by fighting us! Or are you intent on fighting your own sons and brothers and killing them?”
They eventually dispersed. (Abu Dawud, Kharaj, 22-23/3004; Abdurrazzaq, V, 358-359)
The intimidations and provocations hailing from Mecca had proven futile. But then again, it was well within possibility that the frustrated Quraysh would strike Medina when least expected and massacre all the Muslims, Jews and idolaters indiscriminately. This common threat resulted in the crowding together of the non-Muslim community of Medina around the leadership of the Blessed Prophet (s.a.s) .
On a side note, since times old, Aws, Khazraj and the Jews were contesting each other to be the sole authority in the town. The Khazraj, for instance, were getting prepared to declare their leader Abdullah ibn Ubayy the ruler of Medina, despite the well known fact that Aws -or Khazraj for that matter- could never stomach a leader from a rival tribe. In that respect, the Prophet of Allah (s.a.s) proved to be a uniting figure for all the dwellers of Medina.
Under these circumstances, the Messenger of Allah (s.a.s) assumed leadership of the town. Having already established brotherhood between Aws and Khazraj and thus the social order amongst Believers through the muakhat, the Blessed Prophet (s.a.s) , without further ado, also inducted the local Jews as citizens of Medina with a written document, establishing certain principles that could virtually be regarded as the constitution of the City State of Medina. Some of the principles contained in the document known as the Contract of Medina, an official registration of the founding of the Islamic State, were as follows:
“Bismillahi’r-Rahmani’r-Rahim,
1. Muslims of Quraysh and Yathrib (Medina), their dependants and those who struggle with them are an ummah distinct from other communities.
2. There is not to be any mischief and harm. Pious Believers will rally against one who transgresses, seeks to oppress and violate rights, who sins, cultivates enmity and incites malice between Believers. Even if he be one of their own, they will rise against him as one.
3. Murder is not to be committed. Given it has been committed, both the Muhajirun and each family of Medina shall pay their blood money mutually to each other, as determined by custom. Each side shall pay the ransom of their captives mutually, in line with the principles of justice evident amongst Muslims.
4. The Believers are not to leave those with large families or the indebted to deal with their troubles on their own and will pay their ransom or blood money, within the principles of justice apparent to both sides.
5. Security is to be reinforced within Medina and without. Both inhabitants and foreigners shall feel safe and sound. Excepted are those who oppress or commit a crime.
6. Jews shall enjoy a freedom of faith and freely remain in their religion, just as Muslims shall remain in theirs. Our subjects among the Jews shall receive aid free of injustice and joint opposition against them. If a war breaks out, then all sides are to assist each other. As long as they continue fighting alongside Muslims, Jews are to share the expenses of warfare.
7. Neither side is to take idolaters under their wings. Neither Quraysh nor their allies shall be provided refuge in any way whatsoever.
8. Warfare in Medina is prohibited. Inner Yathrib Valley is a safe haven for all who are obliged under these clauses. In case of a foreign incursion, each side is then to protect its own area. A peace accepted by one side is a peace accepted by all. Throughout the battle, Jews are to cover their own expenses and Muslims their own; though they are to aid one another and do what is right against the assailants and let goodness prevail in their mutual aid. No side shall do any harm to each other and must aid the oppressed under all circumstances.
9. If a disagreement should arise, then the case is to be presented to Allah and His Messenger, whose verdict is to be considered binding.
10. Allah’s pledge and assurance are on equal par and they cover even the most despised; for Muslims are distinct from others in being comrades and companions of each other.
11. No Jew is to embark on a military expedition without the consent of Muhammad r.
There is no doubt that Allah, the Almighty, will be pleased with those who are sensitive to abstain from infringing the clauses specified in this page, who embody the good and the right. These clauses will certainly not prevent the exacting of punishment to the oppressor or the guilty.
Allah, glory unto Him, will provide protection for those who thrive in goodness and desist evil. Muhammad (s.a.s) is the Messenger of Allah.” (Ibn Hisham, II, 119-123; Ibn Kathir, al-Bidaya, III, 263-264; Hamidullah, al-Wasaiq, p. 57-64)
It is evident that the clauses are of necessity in implementing Islamic rules in society. The Contract of Medina, a pact of citizenship, is the most decisive answer to the false allegations that Islam is a religion lacking legislative functions and a social drive, merely making do with regulating worship.
A multifaceted agreement carrying political, economical, social and religious import, the Contract of Medina places accent on Islam as the sole element providing unity amongst Muslims, who in turn must imperatively provide mutual aid for each other, uphold justice and impartiality in all their dealings and seek the arbitration of Allah and His Messenger, should a disagreement arise.
The Contract limits and regulates the purely tribal solidarity prevalent among Arabs with the principle of justice, commanding the punishment of the guilty even if they be of kin. By virtue of giving Jews the rights of property and religious belief, the Contract also bears witness to the incredible depth of justice upheld by the Blessed Prophet (s.a.s) . Had the Jews not violated the Contract of their own doing, it would have continued to hold sway for a while to come.
The Declaration of Medina as a Sanctuary
The Contract was followed by determining the borders of the Haram, or the sanctuary, of Medina, in the following words of the Noble Prophet (s.a.s) :
“Ibrahim u had declared Mecca a haram, and so do I declare between the two hilltops of Medina haram.” (Ahmad, IV, 141)
By erecting stones in the prescribed hilltops, the borders of the sanctuary of Medina were thus established. Medina, as determined between these borders, was thereafter the called al-Haram’ur-Rasul, the Sanctuary of the Prophet (s.a.s) . Each corner of the three farsah area between the hills of Ayr and Sawr was made into a grove.21 (Bukhari, Fadail’ul-Medina, 1; Muslim, Hajj, 471-472)
After proclaiming Medina a sanctuary, the Messenger of Allah (s.a.s) then added:
“Neither shall a tree be cut down, nor a sin committed within these borders. Whoever commits a deed contrary to the Book and Sunnah shall incur the curse of Allah, the angels and the entire humankind.” (Bukhari, Fadail’ul-Medina, 1)
Lifting his hands aloft, the Messenger of Allah (s.a.s) then prayed for the wellbeing of the town, owing to the grace of which Medina has since been a haven of peace, serenity and mercy for entire Believers and a town of happiness, effectively the pulse of the Muslim world.
The Companions considerately observed the distinct status of Medina throughout, as verified by the sensitivity of Abu Hurayra (r.a) below:
“If I saw a deer grazing by the pastures of Medina, there is no way I would disturb it, for I heard the Messenger of Allah declare the area between the stony places of Medina a sanctuary.” (Muslim, Hajj, 471)
Not only that, the Companions would not even tolerate their children behaving in a manner inappropriate to the essence of Medina, as vividly recounted by Abdullah ibn Ubada (r.a):
“I was once hunting birds near the Abu Ihab Well. My father saw me and immediately made me release the bird I had caught, saying, ‘the Messenger of Allah (s.a.s) has declared the area between the stony spots of Medina a sanctuary, just as Ibrahim u had declared Mecca.’” (Ibn Asir, Usdu’l-Ghaba, III, 159)
The Medina Market and the Regulation of Commercial Life
Upon arriving in Medina, the Blessed Prophet (s.a.s) pointed to a different market place than that of the Jews, and insisted Muslims do their business there. It is a well known fact, after all, that separate market places are vital for acquiring commercial independence.
The Noble Messenger (s.a.s) took close interest in the market and commercial life of Medina, inspecting both the goods and merchants.
One day, he went next to a merchant by the market. Dipping his hands into the pile of wheat on the counter, he felt some moistness underneath, and inquired the reason.
“It was from the rain, Messenger of Allah”, explained the merchant.
“Could not have you put the moist part above where everybody could see?” counseled the Blessed Prophet (s.a.s) , adding “A cheater has nothing to do with me!”
Download this book for your ebook reader.
(Pages 1-43 show above.)