A NEW SOCIETY BEING BUILT
We have already mentioned that the Messenger of Allâh (Peace be upon him) arrived in Madinah on
Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D. and took the downstairs of Abi
Ayyub’s house as a temporary residence.
The first task to which the Prophet (Peace be upon him) attended on his arrival in Madinah was the
construction of a Mosque, in the very site where his camel knelt down. The land, which belonged to two
orphans, was purchased. The Prophet (Peace be upon him) himself contributed to building the Mosque
by carrying adobe bricks and stones while reciting verses:
l “
O Allâh! no bliss is there but that of the Hereafter, I beseech you to forgive the Emigrants and
Helpers.”
The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists
dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims
turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the
ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the
north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s
household were built of stones and adobe bricks with ceilings of palm leaves. To the north of the
Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân
(summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of postmigration
era.
The
Mosque
was
not
merely
a
locus
to
perform
prayers,
but
rather
an
Islamic
league
where
the
Muslim’s
were
instructed
in
Islam
and
its
doctrines.
It
served
as
an
assembly
place
where
the
conflicting
pre-Islamic
trends
used
to
come
to
terms;
it
was
the
headquarter
wherein
all
the
affairs
of
the
Muslims
were
administered,
and
consultative
and
executive
councils
held.
The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to
cementing the ties of mutual brotherhood amongst the Muslims of Madinah, Al-Ansar (the Helpers) and
Al-Muhajirun (the Emigrants). It was indeed unique in the history of the world. A gathering of 90 men,
half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik where the
Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When either of the two
persons who had been paired as brothers, passed away, his property was inherited by his brother-infaith.
This
practice
continued
till
the
following
verse
was
revealed
at
the
time
of
the
battle
of
Badr,
and
the
regular
rule
of
inheritance
was
allowed
to
take
its
usual
course:
l “But kindred by blood are nearer to one another regarding inheritance.” [8:75]
“
Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every distinction
of race and kindred and supporting the Islamic precept: none is superior to the other except on the
basis of piety and God-fearing.”
The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just
meaningless words but rather a valid practice relating to blood and wealth rather than a passing whim
taking the form of accidental greeting.
The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the
hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper,
said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the Helpers. I am
glad to share my property half and half with you. I have two wives, I am ready to divorce one and after
the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house
unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything:
neither property nor home. So he blessed his brother and said: “Kindly direct me to the market so that
I may make my fortune with my own hands.” And he did prosper and got married very shortly by his own labour.
The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they once
approached the Prophet (Peace be upon him) with the request that their orchards of palm trees should
be distributed equally between the Muslims of Madinah and their brethren from Makkah. But the
Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was, however,
decided that the Emigrants would work in the orchards alongwith the Helpers and the yield would be
divided equally amongst them.
Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers,
and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their
hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual
brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and
reasonably.
A CHARTER OF ISLAMIC ALLIANCE:
Just as the Prophet (Peace be upon him) had established a code of brotherhood amongst the believers,
so too he was keen on establishing friendly relations between the Muslims and non-Muslim tribes of
Arabia. He established a sort of treaty aiming at ruling out all pre-Islamic rancour and inter-tribal feuds.
He was so meticulous not to leave any area in the charter that would allow pre-Islamic traditions to
sneak in or violate the new environment he wanted to establish. Herein, we look over some of its
provisions.
l
In the Name of Allâh, the Most Beneficent, the Most Merciful.
This is a document from Muhammad, the Messenger of Allâh, concerning Emigrants and Helpers
and those who followed and strove with them.
1.They are one nation to the exclusion of other people.
2.The Emigrants of Quraish unite together and shall pay blood money among themselves, and shall
ransom honourably their prisoners. Every tribe of the Helpers unite together, as they were at
first, and every section among them will pay a ransom for acquitting its relative prisoners.
3.Believers shall not leave anyone destitute among them by not paying his redemption money or
blood money in kind.
4.Whoever is rebellious or whoever seeks to spread enmity and sedition, the hand of every Godfearing
Muslim
shall
be
against
him,
even
if he
be
his
son.
5.A believer shall not kill another believer, nor shall support a disbeliever against a believer.
6.The protection of Allâh is one (and is equally) extended to the humblest of the believers.
7.The believers are supported by each other.
8.Whosoever of the Jews follows us shall have aid and succour; they shall not be injured, nor any
enemy be aided against them.
9.The peace of the believers is indivisible. No separate peace shall be made when believers are
fighting in the way of Allâh. Conditions must be fair and equitable to all.
10.It shall not be lawful for a believer, who holds by what is in this document and believes in Allâh
and the Day of Judgement, to help a criminal nor give him refuge. Those who give him refuge
and render him help shall have the curse and anger of Allâh on the Day of Resurrection. Their
indemnity is not accepted.
11.Whenever you differ about a matter, it must be referred to Allâh and to Muhammad.
12.Killing a believer deliberately with no good reason entails killing the killer unless the sponsor
deems it otherwise.
It was solely by his wisdom and dexterity, that the Prophet (Peace be upon him) erected the pillars of
the new society. This phenomenon no doubt left its mark on the virtuous Muslims. He used to bring
them up in the light of the Islamic education, he sanctified their selves, enjoined them to observe
righteousness and praiseworthy manners and was keen on infusing into them the ethics of amity, glory,
honour, worship and first and foremost obedience to Allâh and His Messenger. The following is a cluster of the virtues he used to inculcate in the minds of his followers:
l A man asked the Messenger of Allâh (Peace be upon him) which of the merits is superior in
Islam. He [the Prophet (Peace be upon him)] remarked:
¡ “
That you provide food and extend greetings to one whom you know or do not know.”
‘Abdubin Salâm said: When the Prophet (Peace be upon him) arrived in Madinah, I went to see
him and I immediately recognized through his features that he would never be a liar. The first
things he (the Prophet [Peace be upon him)] said was:
¡ “
Extend peace greetings amongst yourselves, provide food to the needy, maintain uterine
relations, observe prayer at night while people are asleep, then you will peacefully enter
And he said:
the Garden (Paradise).”
l “
The Muslim is that one from whose tongue and hand the Muslims are safe.”
And said:
l “None amongst you believes (truly) till one likes for his brother that which he loves for himself.”
And said:
l “
He will not enter Paradise, he whose neighbour is not secure from his wrongful conduct.”
And said:
l “A Muslim is the brother of a Muslim; he neither oppresses him nor does he fail him. Whosoever
removes a worldly grief from a believer, Allâh will remove from him one of the griefs of the Day
of Judgement. Whosoever shields a Muslim, Allâh will shield him on the Day of Resurrection.”
And said:
l “
Abusing a Muslim is an outrage and fighting against him is disbelief.”
And said:
l “To remove something harmful from the road, is charity.”
And said:
l “
Charity erases sins just as water extinguishes fire.”
And said:
l “He is not a perfect believer, who goes to bed full and knows that his neighbour is hungry.”
And said: l “
Show mercy to people on earth so that Allâh will have mercy on you in heaven.”
And said:
l “Try to avert fire even by half a date (in charity) if not by tendering a good word.”
And said:
l “
Clothing an under-clad Muslim, entitles you to a garment from the Paradise; feeding a hungry
Muslim will make you eligible (by Allâh’s Will) for the fruit of the Paradise, and if you provide
water to a thirsty Muslim, Allâh will provide you with a drink from ‘the Sealed Nectar’.”
He used as well to exhort the believers to spend in charity reminding them of relevant virtues for which
the hearts yearn.
He said:
l “The believers in their mutual love, are like the human body where when the eye is in agony, the
entire body feels the pain; when the head aches, all the body will suffer.”
And said:
l “The bonds of brotherhood between two Muslims are like parts of a house, one part strengthens
and holds the other.”
And said:
l “Do not have malice against a Muslim; do not be envious of other Muslims; do not go against a
Muslim and forsake him. O the slaves of Allâh! Be like brothers with each other. It is not violable
for a Muslim to desert his brother for over three days.”
The Prophet (Peace be upon him) used as well to promote that habit of abstention from asking the
others for help unless one is totally helpless. He used to talk to his companions a lot about the merits,
virtues and Divine reward implied in observing the prescribed worships and rituals. He would always
bring forth corroborated proofs in order to link them physically and spiritually to the Revelation sent to
him, hence he would apprise them of their duties and responsibilities in terms of the consequences of
the Call of Islam, and at the same time emphasize the exigencies of comprehension and contemplation.
That was his practice of maximizing their morale and imbuing them with the noble values and ideals so
that they could become models of virtue to be copied by subsequent generations.
‘Abdullah bin Mas‘ud (May Allah be pleased with him) once said: If you are willing to follow a good
example, then you can have a recourse in the tradition of the deceased, because the living are likely to
fall an easy victim to oppression (so they might waver in faith). Follow the steps of Muhammad’s
Companions. They were the best in this nation, the most pious, the most learned and the least
pretentious. Allâh chose them to accompany the Prophet (Peace be upon him) and establish His
religion. Therefore, it is imperative to get to know their grace, follow their righteous way and adhere as
much as you can to their manners and assimilate their biography. They were always on the orthodox
path. There is then the great Messenger of Allâh (Peace be upon him) whose moral visible attributes,
aspects of perfection, talents, virtues, noble manners and praiseworthy deeds, entitle him to occupy the
innermost cells of our hearts, and become the dearest target that the self yearns for. Hardly did he
utter a word when his Companions would race to assimilate it and work in its light. Those were the attributes and qualities on whose basis the Prophet (Peace be upon him) wanted to
build a new society, the most wonderful and the most honourable society ever known in history. On
these grounds, he strove to resolve the longstanding problems, and later gave mankind the chance to
breathe a sigh of relief after a long wearying journey in dark and gloomy avenues. Such lofty morale
lay at the very basis of creating a new society with integrated components immune to all fluctuations of
time, and powerful enough to change the whole course of humanity.
We have already mentioned that the Messenger of Allâh (Peace be upon him) arrived in Madinah on
Friday, 12th Rabi‘ Al-Awwal 1 A.H., i.e. September 27th. 622 A.D. and took the downstairs of Abi
Ayyub’s house as a temporary residence.
The first task to which the Prophet (Peace be upon him) attended on his arrival in Madinah was the
construction of a Mosque, in the very site where his camel knelt down. The land, which belonged to two
orphans, was purchased. The Prophet (Peace be upon him) himself contributed to building the Mosque
by carrying adobe bricks and stones while reciting verses:
l “
O Allâh! no bliss is there but that of the Hereafter, I beseech you to forgive the Emigrants and
Helpers.”
The ground was cleared, of weeds and shrubs, palm trees and rubbish, the graves of the polytheists
dug up and then levelled and the trees planted around. The Qiblah (the direction in which the Muslims
turn their faces in prayer) was constructed to face Jerusalem; two beams were also erected to hold the
ceiling up. It was square in form, each side measuring approximately 100 yards, facing towards the
north and having three gates on each of the remaining sides. Nearby, rooms reserved for the Prophet’s
household were built of stones and adobe bricks with ceilings of palm leaves. To the north of the
Mosque a place was reserved for the Muslims who had neither family nor home. The Adhân
(summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early stage of postmigration
era.
The
Mosque
was
not
merely
a
locus
to
perform
prayers,
but
rather
an
Islamic
league
where
the
Muslim’s
were
instructed
in
Islam
and
its
doctrines.
It
served
as
an
assembly
place
where
the
conflicting
pre-Islamic
trends
used
to
come
to
terms;
it
was
the
headquarter
wherein
all
the
affairs
of
the
Muslims
were
administered,
and
consultative
and
executive
councils
held.
The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to
cementing the ties of mutual brotherhood amongst the Muslims of Madinah, Al-Ansar (the Helpers) and
Al-Muhajirun (the Emigrants). It was indeed unique in the history of the world. A gathering of 90 men,
half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik where the
Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When either of the two
persons who had been paired as brothers, passed away, his property was inherited by his brother-infaith.
This
practice
continued
till
the
following
verse
was
revealed
at
the
time
of
the
battle
of
Badr,
and
the
regular
rule
of
inheritance
was
allowed
to
take
its
usual
course:
l “But kindred by blood are nearer to one another regarding inheritance.” [8:75]
“
Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every distinction
of race and kindred and supporting the Islamic precept: none is superior to the other except on the
basis of piety and God-fearing.”
The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just
meaningless words but rather a valid practice relating to blood and wealth rather than a passing whim
taking the form of accidental greeting.
The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in the
hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a Helper,
said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the Helpers. I am
glad to share my property half and half with you. I have two wives, I am ready to divorce one and after
the expiry of her ‘Iddah, (the prescribed period for a woman divorcee to stay within her house
unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to accept anything:
neither property nor home. So he blessed his brother and said: “Kindly direct me to the market so that
I may make my fortune with my own hands.” And he did prosper and got married very shortly by his own labour.
The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they once
approached the Prophet (Peace be upon him) with the request that their orchards of palm trees should
be distributed equally between the Muslims of Madinah and their brethren from Makkah. But the
Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was, however,
decided that the Emigrants would work in the orchards alongwith the Helpers and the yield would be
divided equally amongst them.
Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the Helpers,
and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held dear to their
hearts. They took only what helped them eke a reasonable living. In short, this policy of mutual
brotherhood was so wise and timely that many obstinate problems were resolved wonderfully and
reasonably.
A CHARTER OF ISLAMIC ALLIANCE:
Just as the Prophet (Peace be upon him) had established a code of brotherhood amongst the believers,
so too he was keen on establishing friendly relations between the Muslims and non-Muslim tribes of
Arabia. He established a sort of treaty aiming at ruling out all pre-Islamic rancour and inter-tribal feuds.
He was so meticulous not to leave any area in the charter that would allow pre-Islamic traditions to
sneak in or violate the new environment he wanted to establish. Herein, we look over some of its
provisions.
l
In the Name of Allâh, the Most Beneficent, the Most Merciful.
This is a document from Muhammad, the Messenger of Allâh, concerning Emigrants and Helpers
and those who followed and strove with them.
1.They are one nation to the exclusion of other people.
2.The Emigrants of Quraish unite together and shall pay blood money among themselves, and shall
ransom honourably their prisoners. Every tribe of the Helpers unite together, as they were at
first, and every section among them will pay a ransom for acquitting its relative prisoners.
3.Believers shall not leave anyone destitute among them by not paying his redemption money or
blood money in kind.
4.Whoever is rebellious or whoever seeks to spread enmity and sedition, the hand of every Godfearing
Muslim
shall
be
against
him,
even
if he
be
his
son.
5.A believer shall not kill another believer, nor shall support a disbeliever against a believer.
6.The protection of Allâh is one (and is equally) extended to the humblest of the believers.
7.The believers are supported by each other.
8.Whosoever of the Jews follows us shall have aid and succour; they shall not be injured, nor any
enemy be aided against them.
9.The peace of the believers is indivisible. No separate peace shall be made when believers are
fighting in the way of Allâh. Conditions must be fair and equitable to all.
10.It shall not be lawful for a believer, who holds by what is in this document and believes in Allâh
and the Day of Judgement, to help a criminal nor give him refuge. Those who give him refuge
and render him help shall have the curse and anger of Allâh on the Day of Resurrection. Their
indemnity is not accepted.
11.Whenever you differ about a matter, it must be referred to Allâh and to Muhammad.
12.Killing a believer deliberately with no good reason entails killing the killer unless the sponsor
deems it otherwise.
It was solely by his wisdom and dexterity, that the Prophet (Peace be upon him) erected the pillars of
the new society. This phenomenon no doubt left its mark on the virtuous Muslims. He used to bring
them up in the light of the Islamic education, he sanctified their selves, enjoined them to observe
righteousness and praiseworthy manners and was keen on infusing into them the ethics of amity, glory,
honour, worship and first and foremost obedience to Allâh and His Messenger. The following is a cluster of the virtues he used to inculcate in the minds of his followers:
l A man asked the Messenger of Allâh (Peace be upon him) which of the merits is superior in
Islam. He [the Prophet (Peace be upon him)] remarked:
¡ “
That you provide food and extend greetings to one whom you know or do not know.”
‘Abdubin Salâm said: When the Prophet (Peace be upon him) arrived in Madinah, I went to see
him and I immediately recognized through his features that he would never be a liar. The first
things he (the Prophet [Peace be upon him)] said was:
¡ “
Extend peace greetings amongst yourselves, provide food to the needy, maintain uterine
relations, observe prayer at night while people are asleep, then you will peacefully enter
And he said:
the Garden (Paradise).”
l “
The Muslim is that one from whose tongue and hand the Muslims are safe.”
And said:
l “None amongst you believes (truly) till one likes for his brother that which he loves for himself.”
And said:
l “
He will not enter Paradise, he whose neighbour is not secure from his wrongful conduct.”
And said:
l “A Muslim is the brother of a Muslim; he neither oppresses him nor does he fail him. Whosoever
removes a worldly grief from a believer, Allâh will remove from him one of the griefs of the Day
of Judgement. Whosoever shields a Muslim, Allâh will shield him on the Day of Resurrection.”
And said:
l “
Abusing a Muslim is an outrage and fighting against him is disbelief.”
And said:
l “To remove something harmful from the road, is charity.”
And said:
l “
Charity erases sins just as water extinguishes fire.”
And said:
l “He is not a perfect believer, who goes to bed full and knows that his neighbour is hungry.”
And said: l “
Show mercy to people on earth so that Allâh will have mercy on you in heaven.”
And said:
l “Try to avert fire even by half a date (in charity) if not by tendering a good word.”
And said:
l “
Clothing an under-clad Muslim, entitles you to a garment from the Paradise; feeding a hungry
Muslim will make you eligible (by Allâh’s Will) for the fruit of the Paradise, and if you provide
water to a thirsty Muslim, Allâh will provide you with a drink from ‘the Sealed Nectar’.”
He used as well to exhort the believers to spend in charity reminding them of relevant virtues for which
the hearts yearn.
He said:
l “The believers in their mutual love, are like the human body where when the eye is in agony, the
entire body feels the pain; when the head aches, all the body will suffer.”
And said:
l “The bonds of brotherhood between two Muslims are like parts of a house, one part strengthens
and holds the other.”
And said:
l “Do not have malice against a Muslim; do not be envious of other Muslims; do not go against a
Muslim and forsake him. O the slaves of Allâh! Be like brothers with each other. It is not violable
for a Muslim to desert his brother for over three days.”
The Prophet (Peace be upon him) used as well to promote that habit of abstention from asking the
others for help unless one is totally helpless. He used to talk to his companions a lot about the merits,
virtues and Divine reward implied in observing the prescribed worships and rituals. He would always
bring forth corroborated proofs in order to link them physically and spiritually to the Revelation sent to
him, hence he would apprise them of their duties and responsibilities in terms of the consequences of
the Call of Islam, and at the same time emphasize the exigencies of comprehension and contemplation.
That was his practice of maximizing their morale and imbuing them with the noble values and ideals so
that they could become models of virtue to be copied by subsequent generations.
‘Abdullah bin Mas‘ud (May Allah be pleased with him) once said: If you are willing to follow a good
example, then you can have a recourse in the tradition of the deceased, because the living are likely to
fall an easy victim to oppression (so they might waver in faith). Follow the steps of Muhammad’s
Companions. They were the best in this nation, the most pious, the most learned and the least
pretentious. Allâh chose them to accompany the Prophet (Peace be upon him) and establish His
religion. Therefore, it is imperative to get to know their grace, follow their righteous way and adhere as
much as you can to their manners and assimilate their biography. They were always on the orthodox
path. There is then the great Messenger of Allâh (Peace be upon him) whose moral visible attributes,
aspects of perfection, talents, virtues, noble manners and praiseworthy deeds, entitle him to occupy the
innermost cells of our hearts, and become the dearest target that the self yearns for. Hardly did he
utter a word when his Companions would race to assimilate it and work in its light. Those were the attributes and qualities on whose basis the Prophet (Peace be upon him) wanted to
build a new society, the most wonderful and the most honourable society ever known in history. On
these grounds, he strove to resolve the longstanding problems, and later gave mankind the chance to
breathe a sigh of relief after a long wearying journey in dark and gloomy avenues. Such lofty morale
lay at the very basis of creating a new society with integrated components immune to all fluctuations of
time, and powerful enough to change the whole course of humanity.
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