The Battle of the Trench

Description: The Jews, despite their treaty with the Muslims, now hardly concealed their hostility. Abu Sufian bin Sakhaar with great diplomatic skill he set about forming a confederation of Bedouin tribes and the Jews in Medinah to destroy the Muslims. In the 5th year of the Hijrah or early in 627 C.E. he set out with 10,000 men, the well-equipped army marched towards Medinah

Banu Salleh

Expulsion of Bani Nadir

The Jews, despite their treaty with the Muslims, hardly concealed their hostility and treason against the Muslims. They began negotiating alliances with Quraish and the ‘hypocrites,’ and even attempted to assassinate the Prophet. The Prophet was obliged to take punitive action against some of them.

The Bani An-Nadir had behaved in the same way as Bani Qainuqa'. They had likewise, knowingly and publicly, disregarded the terms of the Charter. The Prophet sent them a message similar to that which was sent to their brethren, the Qainuqa'. Then, relying on the assistance of the Hypocrites' party, returned for a defiant reply. The tribe of Bani Nadir had besieged fifteen days in their strong towers, subdued and but chose to emigrate.

The Muslims renewed their previous offer; again the Bani An-Nadir chose to leave Medinah. They were allowed to take with them all their movable property, with the exception of their arms. Before leaving Medinah, they destroyed all their dwellings in immovable property and arms which they could not carry away with them were distributed by the Prophet SAW with the consent of the Ansar and the Muhajirin.

A principle was henceforth adopted that any acquisition not made in actual warfare should belong to that state and that its disposal should be left to the discretion of the ruling authorities.

Allah revealed: [And there is also a share in this booty] for the poor muhajirin [emigrants], who were expelled from their homes and their property, seeking Bounties from Allah and to please Him. And helping Allah [helping His Religion] and His Messenger [Muhammad SAW]. Such are indeed the truthful [to what we say]; and those who, before them, had homes [in Al-Madinah and had adopted the Faith, love, those who emigrate to them, and have no jealousy in their breasts for that which they have been given [from the booty of Bani An-Nadir], and give them [emigrants) preference over themselves, even though they were in need of that. And whosoever is saved from his own covetousness, such are they who will be the successful." [Surah Al-Hashir, 59:8-9]

The expulsion of the Bani An-Nadir took place in the 4th year of the Hijrah. The remaining portion of this year and the early part of the next were passed in repressing the hostile attempts of the nomadic tribes against the Muslims and inflicting punishment for various murderous forays on the Medinite territories. Of this nature was the expedition against the Christian Arabs of Dumat Al Jandal [a place about seven days' journey to the south of Damascus], who had terrorized the Medinites caravans with Syria and even threatened a raid upon Medinah. These marauders, however, fled on the approach of the Muslims, and the Prophet SAW returned to Medinah after concluding a treaty with a neighboring chief, to whom he granted permission of pasturage in the Medinite territories.

In the same year, the enemies of Islam made every possible attempt to stir up the tribes against the Muslims. The Jews of Madinah also took active part in those intrigues. This led to the Battle of the Trench in the 5th year of Hijrah.

The Battle of the Trench

Abu Sufian bin Sakhaar must have understood very well that the old game of tit for tat was no longer valid. Either the Muslims must be destroyed or the game was lost for ever. With great diplomatic skill he set about forming a confederacy of Bedouin tribes, some, no doubt, opposed to the Muslims, but others merely eager for plunder, and at the same time he began quietly to sound out the Jews in Medinah regarding a possible alliance. In the 5th year of the Hijrah or early in 627 C.E. he set out with 10,000 men, the well-equipped army ever seen in the Hijaz, the western region of the Arabian Peninsula, marched towards Medinah.

The Prophet SAW learnt about the Makkan campaign, he presided over a council of war, and this time no one suggested going out to meet the enemy. The only question was how the town could best be defended. At this point Salman Al-Farisi, a Persian, a former slave who had become one of the closest of the companions, suggested the digging of a deep trench to join the defensive strong points formed by the lava fields and by fortified buildings. This was something unheard of in Arab warfare, but the Prophet SAW immediately appreciated the merits of the plan and work began at once, he himself carrying rubble from the diggings on his back.

The work was barely finished when the confederate army of idolators appeared on the horizon. They encamped near Mount Uhud, a few miles from the city. While the Muslims were awaiting the assault, news came that Bani Quraizah, a Jewish tribe of Madinah which had, until then, been loyal, had defected to the enemy. They were induced by the idolaters to violate their pledge and to join the Quraish. As these Jews were acquainted with the Hypocrites within the walls of the city were waiting for an opportunity to play their part, the situation of the Muslims was most dangerous.

The Prophet SAW brought every available man to the ditch; Prophet SAW could raise at most 3,000 to oppose Abu Sufian, leaving the town itself under the command of a blind companion.

The siege had already lasted for twenty days. They never crossed it, but every attempt was fiercely repulsed by the small Muslim force. The weather turned severe, with icy winds and a tremendous downpour, and this proved too much for the Bedouin confederates. They had come in the expectation of easy plunder and saw nothing to be gained from squatting beside a muddy ditch in appalling weather and watching their horses were perishing fast for lack of fodder. They faded away without as much as a farewell to Abu Sufian. The army disintegrated and he himself was forced to withdraw, and the rest took refuge with the Quraizah. The game was over. He had lost.

Bani Quraizah

The Muslims were satisfied with the failure of their enemies, but could not help thinking that the victory that the Quraizah, who had violated their sworn pledge, must be addressed. They must give an explanation of the violation of the pledge. On the day of the return from the trench the Prophet SAW ordered war on the treacherous Bani Quraizah, who, conscious of their guilt, had already taken to their towers of refuge. After a siege of nearly a month they had to surrender unconditionally. They only begged that they might be judged by a member of the Aws tribe of which they were adherents. They chose the head of the Aws clan Sa’ad ibn Mu’ad which they had long been in alliance, who was dying from wounds received at Uhud. He had to be propped up to give judgment. Without hesitation, infuriated by the treacherous conduct of the Bani Quraizah, he gave judgment that the fighting men be condemned to death and that the women and children should become the slaves. The sentence was carried out and Ibn Muad died of his wounds the following day.

Agreement with monks of St. Catherine

It was about this time that the Prophet SAW granted to the monks of the Monastry of St. Catherine, near Mount Sinai, his liberal charter by which they secured for the Christians noble and generous privileges and immunities. He undertook himself and enjoined his followers, to protect the Christians, to defend their churches and the residences of their priests and to guard them from all injuries. They were not to be unfairly taxed; no bishop was to be driven out of his diocese; nor Christian was to be forced to reject his religion; no monk was to be expelled from his Monastry; no pilgrim was to be stopped from his pilgrimage; nor were the Christian churches to be pulled down for the sake of building mosques or houses for the Muslims. Christian women married to Muslims were to enjoy their own religion and not to be subjected to compulsion or annoyance of any kind. If the Christians should stand in need of assistance for the repair of their churches or monasteries, or any other matter pertaining to their religion, the Muslims were to assist them. This was not to be considered as supporting their religion, but as simply rendering them assistance in special circumstances. Should the Muslims be engaged in hostilities with outside Christians, no Christian resident among the Muslims should be treated with contempt on account of his creed. The Prophet SAW declared that any Muslim violating any clause of the charter should be regarded as a transgressor of Allah's commandments, a violator of His testament and neglectful of His faith.

®srikandeh

See: Prophet Muhammad.21.

The Battle of Uhud

Description: Mistakes at Uhud lead to heavy losses of life, and a new tactic reveals victory for the Muslims.

By Al-Hussaini.

The remarkable circumstances, which led to the victory of Badar that the angels had battled on their side against their enemies and results, which followed from it, made a deep impression on the minds of the Muslims. It was a decisive battle that gained the Muslims a historic victory and dealt a heavy blow to the Polytheists Makkan and their allies.

The Alliance Against the Muslims.

The Jews who were concerned of their religio-economic entity. But both resentful parties had their were much more annoyed partner, the Hypocrites who faked Islam just to save themselves. The group here led by ‘Abdullah bin Ubai. The Bedouins living in the vicinity of Madinah, who depended their living on looting and plundering were wary of the rise of the Muslims. The whole cause of Faith was thus at stake with four furious parties laying hostilities against the new religion, Islam. This was later translated into another military action, the Uhud invasion, which left an impression on the good name and esteem that the Muslims were carefully workings to raise and preserve.

Banu Sulaim of Ghatalan was preparing and gathering troops to attack, the Muslims. The Prophet Saw heard about the plot took the preemptive initiative and attacked them on a place calls Al-Kudr, in Shawwal 2 AH, seven days after Badar. The moral effect of this disastrous battle was such as to encourage some neighboring nomad tribes to make forays upon the Medinte territories, but most of these were repelled.

While the Jews were often inclined to treacherous and betrayal attitude, they breached the covenant with Prophet SAW .They mounted intrigues and hatched the cause of divisive among the Muslims in Madinah. One Shas bin Qais plots the seeds of discord among the Aws and Khazraj and undermining the new faith as well as highlighted the culture of intertribal conflicts .The Prophet had to address the Muslims and said:

“O Muslims! By Allah! Have you entered the state of the pre-Islamic ignorance while I am still among you? After Allah guided you to Islam, honored you with it, by it He cut the fetters of ignorance from your necks, and delivered you from disbelief and united your hearts?”

The Muslims realised that it was Jews plot to disunite them. [Ibn Hisham 1/555, 556].The Jews also did not honor their debt obligation on the ground they converted to Islam, and in the case the Muslim owed the would be harassed them to pay back.

The Banu Qainuqa breached the covenant of cooperation and non-aggression by starting mocking, frightening, hurting the Muslims who frequent their bazaar. After the Badar Campaign, the Prophet SAW, went to see Banu Qainuqa and called them to enter the Muslim commonwealth by embracing Islam or simply to leave Medinah. They replied with the most offensive terms to the Prophet SAW:

“O Muhammad! Do not deceive yourself; you fought a party of the Quraish who were inexperienced at war. But if you are desirous to fight us, then know that we are entire people! And indeed you have not met up with anyone like us before; we shall show you that we are men."!”

The attitudes of Banu Qainuqa were seen as the declaration of war against the Muslims. And Allah revealed:

“Say [O Muhammad SAW] to those who disbelieve: ‘You will be defeated and gathered together to Hell, and worst indeed is that place to the rest, There has already been a Sign for you [O Jews] in the two armies that met [in the battle of Badar]: One was fighting in the cause of Allah, and as for other [they] were disbelievers. They [the believers] saw them [the disbelievers] with their eyes twice their numbers [although they were thrice their numbers]. And Allah supports with His victory that He pleases, Verily, in this are a lesson for those who understand.” [Surah Ali-‘Imram, 3: 12-13]

Ibnu Hashim reported that Banu Qainuqa mocked an Arab Muslim women at their goldsmith shop by fastened her garment and when she stood to leave it exposed her private parts that caused the serious conflicts between the Muslims and Banu Qainuqa. Hamzah bin ‘Abdul Muttalib was appointed to handle the conflicts which ended with the surrender of Banu Qainuqa. They then shut themselves up in their fortress and set the Prophet and his authority at defiance. The Muslims decided to reduce them and laid siege to their fortress without loss of time. After fifteen days they surrendered. 'Abdullah bin Ubai intercedes in the affair, but after Banu Qainuqa surrendered. They later left Madinah to settle in Greater Syria and stayed there for a while.

Abu Sufian, the head of 200 men of the Makkan Polytheist with the collaboration of Salam bin Mishkam, the chief of Bani Nadir belong to the Jews tribe, raided and looted Al-‘Uraid, a suburb of Madinah. Two Muslims were killed and their farm was destroyed. The Prophet SAW left Madinah under the charged of Abu Lubabah for a campaign to arrest Abu Suffian on Dzul-Hijjah 2 AH. Two month after Badar. But only brought their provision Saweeq which they had left. This campaign was known as Saweeq Campaign.

The Jews were full with intrigues against the Muslims. They have slandered the Prophet SAW and created disaffection among the Muslims. They mispronounced and twisted the words of the Qur’an to give them an offensive meaning. They also engaged their poets that hold superior intelligence, to use their influence to sow sedition among the Muslims. One of their distinguished poets, called Ka'ab bin Al-Ashraf, of Tai’ tribe but his mother was from the Banu An-Nadir, in southeast Madinah, spared no efforts in publicly deploring the Muslim success and theMakkans defeat at Badar. By his satires Ka’ab targeted the Prophet SAW and his disciples, and his allies on the Makkans who had fallen at Badar. He cited the Quraish to mount a vengeance against Muslims. He returned to Medinah and continued his attack against the Prophet SAW, the Muslims and defaming Muslim women. Though he belonged to the tribe of Bani An Nadir, which had entered into pact with the Muslims and pledged for the wellbeing of the State, he openly directed his acts against the commonwealth of which he was a member. Sallam bin Miskkam, of the same tribe, lived with a party of his tribe at Khaibar, situated northwest of Medinah. He made every effort to incite the neighboring Arab tribes against the Muslims. The situation became unbereable that Prophet Muhammad gathered his companions passed a sentence, outlawed Ka'ab and Sallam. When the Jews learned about the death of their tyrant Ka’ab, they realise that the Prophet SAW would never hesitate to use force. They remained silent and resigned, with faked adherence to the covenants.

Now the Prophet was free collect his thoughts on the hostile winds blowing from Makkah. The next battle between the Quraish and the Muslims was the Battle of Uhud, a hill about four miles to the north of Medinah. The idolaters, to revenge their loss at Badar, made tremendous preparations for a new attack upon the Muslims.

The Battle on Mt. Uhud

In fact, in the following year, 3rd A.H, the army of Makkan consisting three thousand men, marched to Madinah to destroy the Muslims. Seven hundred were armed with coats of mail, and two hundred horses. These forces advanced under the conduct of Abu Sufian Sakhar and encamped at a village six miles from Medinah. The Prophet SAW, being much inferior to his enemies in number, at first determined to keep himself within the town and to receive them there; but afterwards, the advice of some of his companions prevailing he marched out against them at the head of one thousand men, of whom one hundred were armed with coats of mail; but he had no more than one horse, besides his own, in his whole army. With these forces he halted at Mount Uhud.

The Prophet’s initial idea was only to defend the city, which was strongly supported by Abdullah Ibn Ubai, the leader of “the Hypocrites”. But the Prophet’s companions who had fought at Badar, believing that God would help them against any odds, thought it a shame that they should linger behind walls of Madinah. The Prophet SAW, approvingly, gave way to them, and set out with an army of one thousand men toward Mt. Uhud, where the enemy were encamped. But s soon by Abdullah Ibn Ubai, the leader of the Hypocrites, who were a third of the army, in retaliation abandoned the Prophet SAW. Thus, the small force of the Prophet was reduced to seven hundred.

At Mount Uhud the Muslim troops passed the night, and in the morning, after offering their prayers, they advanced into the plain. It was fully mobilized on the morning of Saturday, Shawwal 7th, 3 AH. The Prophet SAW contrived to have the hill at his back, and, the better to secure his men from being surrounded; he placed fifty archers on the height in the rear, behind the troops, and gave them strict orders not to leave their posts whatever might happen. When they came to engage, the Prophet SAW had superiority at first.

Despite the heavy odds, the battle on Mt. Uhud would have been an even greater victory than that at Badar for the Muslims, but for the disobedient of a band of fifty archers entrusted by the Prophet SAW to guard a pass against the enemy cavalry, caused the Makkans to attack them. Some forty archers seeing their comrades victorious left their strategic post, fearing to lose their share of the spoils. The cavalry of Quraish, under Khalid ibn Walid seized the opportunity; rode through the gap attacked and surrounded the overjoyed Muslims. The Prophet SAW lost the day and almost lost his life. He was struck down by a shower of stones and wounded in the face by two arrows, and one of his front teeth was broken. Someone shouted to which the Muslims rallied. Gathering round the Prophet SAW, they retreated, leaving many dead on the hillside. The Makkans conquered field, and the women of Quraish moved among the corpses, lamenting the slain from amongst their own people and mutilating the Muslim dead.

It was narrated by Al-Baraa' Ibn Azib as follows:

"The Prophet SAW appointed Abdullah Ibn Jubair as the commander of the infantry men [archers] who were fifty on the day [of the battle] of Uhud. He instructed them:

'Stick to your place, and don't leave it even if you see birds snatching us, till I send for you; and if you see that we have defeated the infidels and made them flee, even then you should not leave your place till I send for you.'

Then the infidels were defeated. By Allah I saw the women fleeing lifting up their clothes revealing their leg bangles and their legs. So, the companions of Abdullah Ibn Jubair said:

"The booty! O people, the booty! Your companions have become victorious, what are you waiting for now?" Abdullah Ibn Jubair said: "Have you forgotten what Allah's Messenger said to you?"

They replied: "By Allah! We will go to the people [the enemy] and collect our share from the war booty."

But when they went to them, they were forced to turn, back defeated. At that time Allah's Messenger in their rear was calling them back. Only twelve men remained with the Prophet SAW, and the infidels martyred seventy men from us.

"The Prophet SAW and his companions caused the Pagans to lose one hundred and forty men, seventy of whom were captured and seventy were killed”.

But the Muslim retreated to Mount Uhud and organised a counter attack against the idolaters. The Quraish were too exhausted to follow up their advantage, either by attacking Medinah or by driving the Muslims from the heights of Uhud. They retreated from the Medinite territories after barbarously mutilating the corpses of their dead enemies. Hamzah bin Abdul Muttalib, the Prophet’s uncle and boyhood friend was assassinated by Wahshi bin Harb. Hindun binti ‘Utbah, Abu Sufian’s wife, who bore grudges against Hamzah bin Abdul Muttalib, who had offered a reward to the man who killed him, cut Hamzah body, plucked the heart and ate it.

Before leaving Abu Sufian asked for three times: 'Is Muhammad present among these people?' The Prophet SAW ordered his companions not to answer him. Then he asked three times: 'Is Ibn Abu Quhafa [Abu Bakar] present amongst these people?' He asked again three times: 'Is Ibn Al- Khattab present among these people?' He then returned to his companions and said: 'As for these [men], they have been killed.'

'Umar could not control himself and said to Abu Sufian: ' You told a lie, by Allah! O enemy of Allah! All those you have mentioned are alive, and the thing which will make you unhappy is still there.'

Abu Sufian said: 'Our victory today compensates for yours in the Battle of Badar and in war [the victory] is always undecided and is shared in turns by the belligerents. You will find some of your killed men mutilated, but I did not urge my men to do so, yet I do not feel sorry for their deed.' After that he started reciting cheerfully: 'O Hubal, be superior!'

On that the Prophet SAW said [to his companions]: 'Why don't you answer him back?' They said: 'O Allah's Messenger! What shall we say?’ He [Prophet SAW] said: 'Say, Allah is Higher and more Magnificent.'

Then Abu Sufian said: 'We have the idol of Al-Uzza, and you have no 'Uzza.'

The Prophet SAW said [to his companions]: 'Why don't you answer him back?' They asked: 'O Allah's Messenger! What shall we say?' He [The Prophet SAW] said: 'Say Allah is our Helper and you have no helper.'" (Sahih Al Bukhari)

Allah revealed in Al-Quran:

“So do not become weak [against your enemy], nor be sad, and you will be superior [in victory] if you are indeed [true] believers. If a wound [and killing] has touched you, be sure a similar wound [and killing] has touched the others. And so are the days [good and not so good], We give to men by turns, that Allah may test those who believe, and that He may take martyrs from among you. And Allah likes not the Zalimin [polytheists and wrongdoers].

And that Allah may test [or purify] the believers [from sins] and destroy the disbelievers. Do you think that you will enter Paradise before Allah tests those of you who fought [in His Cause] and [also] tests those who are patient? You did indeed wish for death [Ash-shahadah- martyrdom] before you met it. Now you have seen it openly with your own eyes." [Surah Ali-Imran, 3: 139 - 143]

Allah also said: “We shall cast terror into the hearts of those who disbelieve, because they joined others in worship with Allah for which He has sent no authority; their abode will be the Fire and how evil is the abode of the Zalimin [polytheists and wrong-doers]. And Allah did indeed fulfil His Promise to you when you were killing them (your enemy) with His Permission; until [the moment] you lost your courage and fell to disputing about the order, and disobeyed after He showed you (of the booty) which you love. Among you are some that desire this world and some that desire the Hereafter. Then He made you flee from them (your enemy), and He might test you. But surely, He forgave you, and Allah is most Gracious to the believers.

And remember when you ran away (dreadfully) without even a casting a side-glance at anyone, and the Messenger (Muhammad) was in your rear calling you back. There did Allah give you one distress after another by way of requital to teach you not to grieve for that which had escaped you, nor that which had befallen you. And Allah is Well Aware of all that you do.

Then after the distress, He sent down security for you. Slumber overtook a party of you, while another party was thinking about themselves [as how to save their ownselves, ignoring the others and the Prophet SAW] and thought wrongly of Allah - the thought of ignorance. They said, "Have we any part in the affair?" Say you [O Muhammad]: "Indeed the affair belongs wholly to Allah." They hide within themselves what they dare not reveal to you, saying: "If we had anything to do with the affair, none of us would have been killed here." Say: "Even if you had remained in your homes, those for whom death was decreed would certainly have gone forth to the place of their death," but that Allah might test what is in your breasts; and to Mahis (to test, to purify, to get rid of) that which was in your hearts [sins], and Allah is All Knower of what is in [your] hearts." [Surah Ali-‘Imran, 3:151-154].

On the following day, the Prophet SAW again rallied forth with what remained of the army, that Quraish might hear that he was in the field and so might perhaps be deterred to attack the city. The Prophet SAW stratagem succeeded. This was due to the behavior of a friendly Bedouin who had met the Muslims that afterwards met the Quraish army. When questioned by Abu Sufian, the Bedouin said that Muhammad SAW was in the field, stronger than ever, and thirsting for revenge for yesterday’s affair. On that information, Abu Sufian decided to return to Makkah.

Massacre of Muslims

The reverse which they had suffered on Mt. Uhud lowered the prestige of the Muslims with the Arab tribes and also with the Jews of Madinah. Tribes which had inclined toward the Muslims now inclined toward the Quraish. The Prophet’s followers were attacked and murdered when they went abroad in little companies. Khubaib, one of his envoys, was captured by a desert tribe and sold to the Quraish, who tortured him to death in Makkah publicly.

®srikandeh

See: Prophet Muhammad.20

The Campaign of Badar

Description: Towards the second year of the Hijrah, responded to the Makkah hostilities against the Muslims. Badar campaign was one of the most decisive battles in human history that changed the political balance of the Arabian Peninsula.

By Al-Husssaini.

As the Prophet Muhammad’s priority as ruler was to establish a mosque for public worship and the constitution of the State, he was alert about the threat from the Quraish who sworn to end of his religion.

Enraged that the Prophet had migrated and well received in Medinah, they heightened their persecution against the Muslims who stayed behind in Makkah. They also make secret alliances with some polytheists of Medinah, such as Abdullah ibn Ubai, the head of the polytheists and the tribe of the Banu Aws and Khazraj ordering him to kill or expel Prophet Muhammad SAW which they agreed. They gathered to fight against Allah Messenger. When the Prophet heard about it He went to see them and said: “The threat of the Quraish to you has expired. They cannot conceive a plot against you more than you intend to harm yourselves. Are you willing to fight with your son and bretheren?”The Quraish often sent messages threatening Muslims of Medinah warning of their annihilation. Towards the second year of the Hijrah, the Mekkan launched a series of hostilities against the Muslims of Medinah. They sent men in parties to destroy the fruit trees of the Muslims of Medinah and to take away their flocks. It was the moment of severest trial to Islam.

It was at this time that God had given the Muslims permission to take arms against the disbelievers:

“Permission to fight is given to those [believers], who are fighting them, [and] because they [believers] have been wronged, and surely Allah is Able to give them [believers] victory.” [Surah Al-Hajj, 22: 39]

Expeditions

It became the duty of the Prophet SAW to take serious measures to guard against any plot rising from within or a sudden outside attack. He put Medinah in a state of military discipline. He had to send frequent reconnoitering missions to guard against any sudden onslaught. There were about eight of such missions them that took place between 1st and 2nd Hijrah. And no sooner did the Prophet SAW organize his state than a large well-equipped army of the Makkans was afield.

Several small expeditions were sent, led either by the Prophet SAW himself or the muhajirin for the purpose of reconnoitering the routes which led to Makkah, as well as forming alliances with other tribes. Other expeditions were led in order to intercept some caravans returning from Syria en route to Makkah, a way that could place economic pressure of the Quraish in order to quit their harassment of the Muslims. Few of these expeditions ever saw actual battle, but through them, the Muslims established their new position in the Arabian Peninsula, that they were no longer an oppressed and weak people, but rather their strength had grown and were now a formidable force not easily reckoned with. The Quraish were not deterred and obstinate to the Muslims, but determined to bring them down and prepared for the battle of Badar. The Muslim was ordered to go to war in Sha’aban of 2nd Hijrah:

“And fight, in the way of Allah those fight you; but transgress not the limit.Truely Allah likes not the transgressors. And kill them wherever you find them, and turn them out from where they turned you out. And Al-Fitnah [polytheism or calamity] is worth than killing. And fight not with them at Masjidil Al-Haram [the Sanctuary at Makkah], unless they [first] fight you there. But if they attack you, then kill them. Such is the recompense of the disbelievers. But if they cease, then Allah is Oft-Forgiving, Most Merciful. And fight them until there is no Fitnah [disbelief and worshipping of others along with Allah] and [all and every kind of] worship is Allah [Alone]. But if they6 cease, let5 there be no transgression except against Az-Zalimun [polytheists, and wrongdoers, etc].” [Surah Al-Baqarah, 2: 190-193]

The Campaign of Badar

On one expedition, the Quraishite caravan on their route to Syria had escaped the Muslims. The Muslims waited for its return. The Muslims spotted the caravan, led by Abu Sufian himself, pass by them, and hurriedly informed the Prophet SAW. The interception of the caravan would have great measure of economic impact, and would shake the entire society of the Makkans. The Muslim reconnoiters found that the caravan would be halting at the wells of Badar, and prepared to intercept it and hurriedly informed the Prophet SAW of it and he encouraged to seize, but did not bind them, it to make up for they had forced to give up in Makkah.

Abu Sufian on his southward journey sent an urgent message to Makkah that an army should be dispatched to deal with the Muslims. Grasping the catastrophic consequences if the caravan were intercepted, they immediately rounded as much power as possible and departed to encounter the Muslims. On way to Badar, the army received news that Abu Sufyan managed to escape the Muslims by driving the caravan to an alternative route along the seashore. But the Makkan army, constituting of one thousand men marched under Abu Jahal, a great enemy of Islam, marched to Badar in order to teach a lesson to the Muslims, dissuading them from attacking any caravans in the future.

When the Muslims came to know of the advance of the Makkan army, they knew that a daring step must be taken in the matter at the Badar, to prevent the Makkans undermine the cause of Islam, possibly even proceeding to Medina desecrating lives property and wealth there.

The Prophet SAW, held and advisory meeting to determine the course of action. The Prophet SAW did not want to lead the Muslims, especially the Helpers who were the far majority of the army and were not even bound by the Pledge of Aqaba to fight beyond their territories, into something they did not agree to it.

A man from the Helpers, Sa’ad ibn Mu’adh stood reaffirmed their devotion to the Prophet SAW and the cause of Islam. From his words were the following:

“O Prophet God! We believe in you and we bear witness to what you have vouched safe to us, and we declare in unequivocal terms that what you have brought is the Truth. We give you our firm pledge of obedience and sacrifice. We obey you most willingly in whatever you command us, and by God Who has sent you with the Truth, if you were to ask us to plunge into the sea, we will do that most readily, and not a man of us will stay behind. We do not grudge the idea of encounter with the enemy. We are experienced in war and we are trustworthy in combat. We hope that God will show you through our hands those deeds of valor which will please your eyes. Kindly lead us to the battlefield in the Name of God”.

After this show of extreme support and love for the Prophet SAW and Islam by both the Emigrants and the Helpers, an army made up of ill-equipped 300-317 men, 82-86 Muhajirin, 61 Aws and 170 from Khazraj tribes was made ready for the adventure. They had only seventy camels and three horses between them, so the men rode by turns. They went forward to what is known in history as al- Yawm al-Furqan, the Day of Discrimination; discrimination between light and darkness, good and evil, right and wrong.

The little army was divided into two, the Muhajirin was in the hand of ‘Ali bin Abu Talib and the Ansar was in the hand of Sa’ad bin Mu’adh. Az-Zubair bin Al-‘Awwam took the right flank leadership, Al-Miqdad bin ‘Amar lead the left flank, at the rear was the command of Qais bin Abi Sa’sa’ah. The General Commander-in-Chief was the Prophet SAW.

The Muslim armies gathered to forestall the idolaters by occupying the valley of Badar, situated near the sea between Makkah and Medinah. When the Prophet Muhammad SAW noticed the army of the infidels approaching the valley, he prayed that the small band of Muslims might not be destroyed. Preceding the Day of the battle, the Prophet SAW spent the whole night in prayer and supplication.

The battle was fought on 17 Ramadhan in the second Hijrah [624 C.E].

It was customary for the Arabs to start the battles with individual duels. The Muslims gained an advantage in the duels, and some notaries of the Quraish had been killed. The Quraish enraged the fell upon the Muslims in order to exterminate them once and for all. The Muslims kept a strategic defensive position, which in turn produced heavy losses for the Makkans. The Prophet SAW was beseeching His Lord with all his might by this time, extending his hands so high that his cloak fell off his shoulders. At that point, he received a revelation promising of the help of God:

“I will help you with a thousand of the angel’s one behind another in succession.” [Surah Al-Anfal, 8:9]

Upon hearing the good news, the Prophet ordered the Muslims took an offensive. The result of the battle was that the Meccans were driven back with great loss. A large number of idolaters remained prisoners in the hands of the Muslims. They were, contrary to all usage and traditions of the Arabs, treated with the greatest humanity. The Prophet SAW gave strict orders that sympathy should be shown to them in their misfortune and that they should be treated with kindness. These instructions were faithfully obeyed by the Muslims to whose care the prisoners were confided. Dealing with this event, Sir William Muir, in his book Life of Muhammad, quotes one of the prisoners saying: "Blessing be on the men of Medinah; they made us ride, while they themselves walked; they gave us wheaten bread to eat, when there was little of it, contenting themselves with dates."

The great army of Quraish was overwhelmed by the zeal, valor and faith of the Muslims, and after facing heavy losses; they could do nothing but flee. The Muslims were left alone on the field with a few doomed Makkans, the Quraish were defeated and Abu Jahal was killed. The promise of God came true:

“Their multitude will be defeated, and they will turn their backs (in flee).” [Surah Al-Qamar, 54:45]

In this, one of the most decisive battles in human history, with manifest victory for the Muslims Fourteen Muslims killed, six were Muhajirin and eight were Ansars The polytheist sustained heavy casualties, seventy were killed and like numbers were taken prisoners.

Almighty Allah said: And Allah has already made you victorious at Badar, when you were a weak little force. So fear Allah much [abstain from all kinds of sins and evil deeds which He has forbidden and love Allah much, perform all kinds of good deeds which He has ordained] that you may be grateful. [Remember] when you [Muhammad] said to the believers, "Is it not enough for you that your Lord [Allah] should help you with three thousand angels; sent down? Yes, if you hold on to patience and piety, and the enemy comes rushing at you; your Lord will help you with five thousand angels having marks of distinction. Allah made it not but as a message of good news for you and as an assurance to your hearts. And there is no victory except from Allah the All Mighty, the All Wise. That He might cut off a part of those who disbelieve, or expose them to infamy, so that they retire frustrated." [Surah Ali-‘Imran, 3:123-127 Quran].

The remarkable circumstances, which led to the victory of Badar, and results, which followed from it, made a deep impression on the minds of the Muslims; the angels of the heaven had battled on their side against their enemies. The division of the spoils created some dissension between the Muslim warriors. For the moment, the Prophet SAW divided it equally among all. Subsequently, a Quran revelation laid down a rule for future division of the spoils. According to this rule, a fifth was reserved for the public treasury for the support of the poor and indigent, while the distribution of the remaining four fifths was left to the discretion of the Chief of the State. A large number people of Madinah embraced Islam which added to the strength.

Makkah reeled under the shock, where Abu Sufian was left as the dominant figure in the city, and he knew better than anyone that the matter could not be allowed to rest there. Success breeds success, and the Bedouin tribes, never slow to assess the balance of power, were increasingly inclined towards alliance with the Muslims, and Islam gained many new converts in Medinah.

The Surah Al-Anfal was revealed on the occasion of the battle of Badar, Ramadhan 17th 2 AH. It constitutes a unique Divine commentary on this battle. Allah draws the attention of the Muslims to the whole process of Islamization that the Muslims the still remaining moral shortcomings in their character. Allah wants them to build a united and purified society. He tells them about the invisible help sent down to accomplish their objectives. Muslims was told to rid themselves off any characteristics of arrogance, to turn to Allah for help, obey Him and the Messenger. The polytheist, hypocrites, the Jews and prisoners of war were admonished to submit to the Truth and adhere to it. The Laws and rules pertinent to the war were codified. Allah impressed that Islam is based on practical principles that cultivate mind and provide a way of life.

The fast of Ramadhan was established as an obligatory observance in the year 2 Ah. Along with the duty imposed upon Muslims of paying Zakat [mandatory charity]. So the establishment of Shawwal ‘Eid directly after the victory of Badar.

The Qiblah

In the second year after the migration, The Prophet received command to change the Qiblah from Jerusalem to the Ka'abah at Makkah. The Qiblah (the direction toward which the Muslims pray) had been Jerusalem. The Jews imagined that the choice implied a leaning toward Judaism and that the Prophet stood in need of the instruction. The Prophet longed for the Qiblah to be changed to the Ka’abah. The first place on earth built for the worship of God, and rebuilt by Abraham. A whole portion of Surah al-Baqarah relates to this Jewish controversy.

The next battle between the Quraish and the Muslims was the Battle of Uhud, a hill about four miles to the north of Medinah. The Quraish idolaters, to revenge their loss at Badar, made tremendous preparations for a new attack upon the Muslims.

®srikandeh

See: Prophet Muhammad. 19.

Prophet Muhammad's Treaty with the Jews

Prophet Muhammad Treaty with the Jews in Madinah

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu `alayhi wa sallam is His Messenger.

Description: Another effort taken by the Prophet (Sallallāhu `alayhi wa sallam) on the relationship with non-Muslims to provide peace, security and prosperity to all mankind at large.

The Treaty.

Another effort taken by the Prophet (Sallallāhu `alayhi wa sallam) in Madinah after making sure that the pillars of the new Islamic community were well established on strong bases of administrative, political and ideological unity, the Prophet started focus on the relationship with non-Muslims. All of these efforts were exerted solely to provide peace, security and prosperity to all mankind at large, and to bring about a spirit of understanding and harmony within in the new state.

The closest people within the vicinity of Madinah were the Jews. While harboring evil intentions, and nursing a bitter feeling of resentment, they showed neither the least resistance nor the slightest hostility. The Prophet (Sallallāhu `alayhi wa sallam) decided to conclude a treaty with them with clauses that provided full freedom in faith and wealth. He had no intention whatsoever of following severe policies involving expulsion, seizure of wealth and land or hostility.

The treaty came within the context of a larger framework relating to inter-Muslim relationships.

The most important provisions of the treaty are the following:

1. The Jews of Bani ‘Awf are one community with the believers. The Jews will profess their religion and the Muslims theirs.

2. The Jews shall be responsible for their expenditure, and the Muslims theirs.

3. If attacked by the third party, each shall come to the help of the other.

4. Each party shall hold counsel with the other. Mutual relation shall be founded on righteousness; sin is totally excluded.

5. Neither shall commit sins to the prejudice of the other.

6. The wronged party shall be aided.

7. The Jews shall contribute to the cost of war so long as they are fighting alongside the believers.

8. Madinah shall remain sacred and inviolable for all that join this treaty.

9. Should any disagreement arise between the signatories to this treaty, then Allah the All-High and His Messenger shall settle the dispute.

10. The signatories to the treaty shall boycott the Quraish commercially; they shall also abstain from extending any support to them.

11. Each shall contribute to defending Madinah, in case of a foreign attack, in its respective area.

12. This treaty shall not hinder either party from seeking lawful revenge.” [Ibn Hisham 1/503, 504]

Madinah and its suburbs, after the endorsement of this treaty, turned into a coalition state, with Madinah proper as capital and Muhammad as the “President”; authority lay mainly in the hand of the Muslims, and consequently it was a real capital of Islam. To expand the zone of peace and security the Prophet SAW started to enter into similar treaties with other tribes living around his state’

Prophet’s solemn covenant of mutual obligation between his people and the Jew tribes of Medina and its surrounding areas, in which it was agreed that they would have equal status as citizens of a state and full religious liberty, and that each would defend the other if attacked was made in the first year of his reign at Madinah. But their idea of a Prophet (Sallallāhu `alayhi wa sallam)was one who would give them dominion, and a Jewish prophet, not an Arabian one. The Jews had also profited greatly from the infighting between Arab tribes, as it was through this instability of the region that they had gained the upper hand in trade and commodities. Peace among the tribes of Medina and its surrounding areas was a threat to the Jews.

Also, from among the inhabitants of Medina were those who resented the newcomers, but held their peace for the time being. The most powerful of them, Abdullah ibn Ubayy ibn Salul, was extremely resentful of the arrival of the Prophet, as it was he who was the de facto the leader of Yathrib prior to the Prophet (Sallallāhu `alayhi wasallam). He accepted Islam as a matter of formality, though he would later betray the Muslims as the leader of the ‘hypocrites.’

Due to this common hatred towards the Prophet(Sallallāhu `alayhi wasallam), the Muslims, and the new state of affairs of Yathrib, the alliance between the Jews and the ‘hypocrites’ of Medinah was almost inevitable. Throughout the history of Muslims in Medinah, they tried to seduce the followers of the new religion, constantly plotting and planning against them. Due to this, there is frequent mention of the Jews and hypocrites in the Medinah chapters of the Qur'an.


See: Prophet Muhammad. 18

The Charter of Madinah

Description: The establishment of new constitution and society under the Islamic State.

Banu Salleh

Just as the Prophet SAW, had established a code of brotherhood amongst the believers, he was also keen on establishing friendly relations between the Muslims and non-Muslim tribes of Arabia. Medinah and its suburb were at this time inhabited by three distinct parties, the [Muhajirin] Emigrants, the [Ansar] Helpers, and the Jews.

He established a treaty aimed at ruling out all pre-Islamic rancor and inter-tribal feuds. He was meticulous not to leave any area in the charter that would allow pre-Islamic traditions to influence or violate the new environment he wanted to establish. This was to weld them together into an orderly federation.

The Prophet SAW clearly defined their rights and obligations as well as represented the framework of the first organized commonwealth. Following are some pertinent provisions.

“In the name of Allah, the Most Merciful and Compassionate.

This charter is given by Muhammad, the Messenger of Allah to all believers, whether of Quraish or Medinites, and all individuals of whatever origin who have made common cause with them,

1. They are shall all constitute one nation.

2. The Emigrants of Quraish shall unite together and pay blood money from among themselves, and shall ransom honorably their prisoners. Every tribe of the Helpers shall unite together, as they were at first, and every section among them will pay a ransom for releasing its relative prisoners.

3. Believers shall not leave any poor among them but not paying his redemption money or blood money in kind.

4. All true Muslims shall hold in abhorrence every man guilty of crime, injustice or disorder; no one shall uphold the culpable, though he is his nearest kin.”

5. A believer shall not kill another believer, nor shall he support a disbeliever against a believer.

6. The protection of Allah is one extended to the humblest of believers

7. The believers are supported by each other.

8. Whoever the Jews who attach themselves to our commonwealth shall be protected from all insults and vexations; they shall have an equal right with our people to our assistance and good offices

9. The state of peace and war shall be common to all Muslims; no one among them shall have the right of concluding peace with, or declaring war against, the enemies of his co-religionists.

10. It shall not be lawful for believers, who holds by what is in this document and believes in Allah and the Day of Judgement, to help a criminal nor give him refuge. Those who give him refuge and provide him help shall have the curse and anger of Allah on the Day of Resurrection. Their indemnity is not accepted.

11. Killing a believer deliberately with no good reason entails killing the killer unless the heirs consider it otherwise.

12. All future disputes arising among those who accept this charter shall be referred, under Allah to Muhammad.”

This charter put an end to the state of anarchy that prevailed among the Arabs. It constituted the Prophet Muhammad as the leader of the nation.

The Individual Role in the Society.

Prophet was a person who led a very modest daily life with main meal was usually a boiled gruel, with dates and milk, his only other meal of the day being dates and water; but he frequently went hungry, sometimes even binding a flat stone against his belly to alleviate his discomfort. One day a woman gave him a cloak, something he badly needed but the same evening someone asked for it to make a shroud, and he promptly gave it as charity. He was brought food by those who had a small surplus, but he never seemed to keep it long enough to taste it, as there was always someone in greater need. The physical strength is diminishing, now fifty-two years old, he pursued to build a nation based upon the true religion of Islam out of the varied assortment of people God had given him as his raw material.

It was solely by his wisdom and adroitness, that the Prophet SAW 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 Islamic guidance; he sanctified their persons, enjoined them to observe righteousness and praiseworthy manners and was keen on infusing into them the ethics of amity, glory, honor, worship and obedience to Allah and His Messenger. The Prophet SAW, used to inculcate the good virtues, in particular the importance of strong bonds of brotherhood and building the basic character based on the faith of Allah in the minds of the Companions when he was building a new nation of Islam in Medinah.

A man asked the Messenger of Allah SAW, which of the merits is superior in Islam. He remarked: "That you provide food and extend greetings to one whom you know or do not know."

‘Abdullah bin Salam said: “When the Prophet, arrived in Al-Madinah, I went to see him and I immediately recognized through his features that he would never be a liar. The first things the Prophet SAW, said were: ‘Extend peace greetings amongst yourselves, provide food to the needy, maintain relations of kinship, observe prayer at night while people are asleep, then you will peacefully enter the Garden [Paradise].’"

The Prophet said: "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, Allah will remove from him one of the grief’s of the Day of Judgment. Whosoever shields a Muslim, Allah will shield him on the Day of Resurrection. "

The Prophet also said: "Abusing a Muslim is an outrage and fighting against him is disbelief."

The Prophet said: "To remove something harmful from the road is charity." "Charity erases sins just as water extinguishes fire."

The Prophet said: "He is not a perfect believer, who goes to bed full and knows that his neighbor is hungry."

The Prophet also said: "Show mercy to people on earth so that Allah will have mercy on you in heaven."

The Prophet said: "Try to avert tension even by half a date [in charity]; if not, then by tendering a good word.”

The Prophet also said: "Clothing an under-clad Muslim, entitles you to a garment from Paradise; feeding a hungry Muslim will make you eligible [by Allah’s Will] for the fruits of Paradise, and if you provide water to a thirsty Muslim, Allah will provide you with a drink from ‘the Sealed Nectar’.”

The Prophet said: "Do not have malice against a Muslim; do not be envious of other Muslims; do not go against a Muslim and forsake him. O slaves of Allah! Be like brothers with each other. It is not allowed for a Muslim to desert his brother for over three days.”

The Prophet SAW, used to promote the habit of abstention from asking others for help, unless one is completely helpless. He used to talk to his Companions about the merits, virtues and Divine reward in observing the prescribed acts of worship. He would always bring forth substantiated 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 call of Islam, and at the same time emphasize the importance of comprehension and contemplation. That was his practice in order to boost their morale and inspire them with noble values and ideals, so that they could become models of virtue to be emulated by subsequent generations.

‘Abdullah bin Mas‘ud said: “If you are willing to follow a good example, then you can take recourse to the tradition of the people who have passed away, because the living are likely to fall an easy victim to oppression [so they might waver in faith]. Follow the steps of the Companions of Muhammad. They were the best in this nation, the most pious, the most learned and the least pretentious. Allah chose them to accompany the Prophet SAW, 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 biographies. They were always on the straight path.”

Then, there is the example of the Messenger of Allah SAW, whose moral attributes, perfection, talents, virtues, noble manners and praiseworthy deeds, entitle him to occupy the innermost portions of our hearts, and become the dearest example that the self yearns for. He would hardly utter a word, and his Companions would race to assimilate it and work in its light.

Those were the attributes and qualities on the basis of which the Prophet SAW, wanted to build a new society: the most wonderful and honorable society ever known in history. On these grounds, he strove to resolve the longstanding problems, and later gave humankind the chance to breathe a sigh of relief after a long wearying journey in dark and gloomy avenues. Such lofty morals lay at the very basis of creating a new society, with integrated communities that were immune to all fluctuations of time and circumstances, and powerful enough to change the whole course of humanity.

®srikandeh

See: Prophet Muhammad. 17.

The Prophet Set A New Stage in Madinah

Description: The challenges of establishing a new city state of Medinah and establishing of the first Islamic State.

Banu Salleh

The Messenger of Allah SAW, arrived in Yathrib on Friday, Rabi’ul-Awwal 12, 1 AH [September 27, 622 CE] and took the lower portion of the house of Abu Ayyub as a temporary residence. Prophet Muhammad SAW changed the name of Yathrib, and henceforth was called, Al-Medinah Al-Munawarah, the Illuminated City, or more shortly, Medinah, the City.

Yathrib was then ruled by two Kahtanite tribes, Aws and Khazraj. These two tribes, however, were constantly quarreling among themselves. It was only about that time when the Prophet announced his mission at Makkah that these tribes, after long years of continuous warfare, entered on a period of comparative peace. When the Prophet SAW settled at Medinah, the tribes of Aws and Khazraj forgot entirely their old feuds and were united together in the bond of Islam. Their old divisions were soon effaced and known as the “Ansar”, the Helpers of the Prophet. They became the common designation of all Medinites that had helped the Prophet in his cause. Those who emigrated with him from Makkah received the title of "Muhajirin" or the Emigrants.

Constructions of a Masjidil Nabawi.

The first step the Prophet SAW took, after his settlement at Medinah, was to build a mosque for the worship of Allah according to principles of Islam. Also, houses for the accommodation of the Muhajirins were soon erected.

The construction of a Mosque was done at the very site where his camel knelt down. The land, which belonged to two orphans, was purchased. The ground was cleared of weeds and shrubs, palm trees and rubbish; the graves of the polytheists were dug up and then leveled, and trees were planted. The Prophet SAW, himself contributed to building the Mosque by carrying adobe bricks and stones. The Qiblah [the direction in which the Muslims turn their faces in prayer] was constructed to face Jerusalem; two beams were also erected to support the ceiling. 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 household of the Prophet SAW, 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 Adzan [summoning the Muslims to the Mosque by the call for prayer] was initiated at this early stage of the post-migration era. The Mosque was not merely a locus to perform prayers, but rather a place where the Muslims were taught the doctrines of Islam. It served as a place of assembly and was the headquarters wherein all the affairs of the Muslims were administered and consultative and executive councils held.

Established Brotherhood System.

The Mosque being thus constructed, the first objective of the Prophet SAW was to establish law and order and good mutual relations among the people. He felt right away that the Muhajirin had come from Makkah and so they must not become a source of constant mental stress for the people of Al-Madinah. However, he was equally conscious of the stark reality that the Muhajirin had migrated from Makkah sacrificing everything for their faith - their homes, motherland, relatives, wealth, property, family and clan. They should be treated in a manner that they were not overtaken by a deep sense of loss, dejection and frustration.

Prophet was a person who led a very modest daily life with main meal was usually a boiled gruel, with dates and milk, his only other meal of the day being dates and water; but he frequently went hungry, sometimes even binding a flat stone against his belly to alleviate his discomfort. One day a woman gave him a cloak, something he badly needed but the same evening someone asked for it to make a shroud, and he promptly gave it as charity. He was brought food by those who had a small surplus, but he never seemed to keep it long enough to taste it, as there was always someone in greater need. The physical strength is diminishing, now fifty-two years old, he pursued to build a nation based upon the true religion of Islam out of the varied assortment of people God had given him as his raw material.

It was through the combination of character combined with extraordinary diplomatic skill, Prophet SAW began to reconcile the factions of Medinah. And with his other companions also kept emigrating, a support system for the newcomers was most essential.

The Prophet SAW convened a meeting of the Muhajirin and the Ansar and told them about the virtues of Islamic brotherhood. He then established a system known as bonds of brotherhood between the Muhajirin and the Ansar, putting them together in an atmosphere of mutual regard. The Prophet’s vision was to instills a united brotherhood between the Ansaar [Helpers] and the Muhajirin [Emigrants]; a system of personal relationships that each ‘helper’ took an ‘emigrant’ as his brother, to be treated as such under all circumstances and to stand in order of inheritance along with members of the natural family. Each Helper took a Muhajir as his brother.

The Prophet SAW attached to that brotherhood a valid contract; it was not just a matter of words, but a valid practice relating to blood and wealth rather than a passing whim.

It was indeed unique in the history of the world. A gathering of 90 men, half of whom were Emigrants and the others Helpers assembled in the house of Anas bin Malik where the Prophet SAW, 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-in-faith. This practice continued till the following verse was revealed at the time of the battle of Badar, and the regular rule of inheritance was allowed to take its usual course:

"But those of [blood] relationship are more entitled [to inheritance]." [Surah Al-Anfal, 8:75]

Muhammad Al-Ghazali said that the “Brotherhood-in-faith, 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 being God-fearing.”

The atmosphere of brotherhood infused a deep spirit of selflessness in the hearts of the Companions, and produced very healthy results. Some of the ‘emigrants’ had lost everything they possessed and were completely dependent upon their new brothers. The Helpers sometimes went so far as to give their Emigrant brothers half of whatever they possessed in the form of houses, assets, lands and groves. Such was the enthusiasm of the Helpers to share everything with their brothers-in-faith that they divided everything into two parts to draw lots for allocating their share. In most cases, they tried to give the Emigrants the fairer portion of their property. Sa‘ad bin Ar-Rabe‘ from the Ansar , said to his fellow brother ‘Abdur-Rahman bin ‘Awf: “I am the richest man amongst the Helpers. I will be glad to share half of my property with you. I have two wives, I am ready to divorce one and after the expiry of her ‘Iddah, you may marry her." However, ‘Abdur-Rahman bin ‘Awf was not prepared to accept anything, neither property nor home. Instead, he blessed his brother and said: "Kindly direct me to the market so that I may make my fortune with my own hands." Soon, he prospered in his trade and got married shortly thereafter, by his own labor.

Abu Bakar's brother in faith was Kharijah bin Zubair Al-Ansari and ‘Umar bin Al-Khattab entered the bond of brotherhood with ‘Utban bin Malik Al-Ansari, Abu ‘Ubaidah bin Al-Jarrah with Sa'd bin Mu'ath Al-Ansari, ‘Abdul Rahman bin ‘Awf with Sa'ad bin Ar-Rabe', Zubair bin Al-‘Awwam with Salamah bin Salamah, ‘Uthman bin ‘Affan with Thabit bin Al-Munthir Ansari . Similarly, Talhah bin ‘Ubaidullah and Ka'ab bin Malik, Mus'ab bin ‘Umar and Abu Ayyub Al-Ansari, ‘Ammar bin Yasir and Hudzaifah bin Al-Yaman mutually consolidated their bonds of brotherhood.

The Ansar remained faithful to this arrangement with so much caution and sincerity, that human history is unable to give any other similar example. The Ansar treated their Muhajirin brothers like their own and entrusted to them their wealth and property in abundance. However, the Muhajirin disliked being a burden on their Ansaari brothers and undertook a life of sweat and toil to shoulder their own burden.

One is tempted to describe as a ‘miracle’ the fact that this situation seems to have caused no resentment whatever among those who were so suddenly obliged to take complete strangers into their families. This bond of brotherhood broke all ties of ancestry, color, nationality and other factors previously regarded as a standard of honor. The only ties which now mattered were religious. Seldom has the power of religious faith to change men been more clearly demonstrated.

The Makkan Muslims, however, had not forgotten their old skills. An ‘emigrant’ who when his new brother said to him, ‘O poorest of the poor, how can I help you? My house and my funds are at your disposal!’ replied: ‘O kindest of kind friends, just show me the way to the local market. The rest will take care of itself.’ This man, it is said, started by selling cheese and clarified butter, and soon became rich enough to pay the dower of a local girl and, in due course, was able to equip a caravan of 700 camels.

Such enterprise was encouraged, but there were also those who had neither the ability to do so or did them have neither family nor property. They would spend the day in the Mosque and at night, the Prophet would place them with various individuals of the Helpers. They came to be known as ‘Ahl us-Suffa.’ Some were fed at the Prophet’s own table, when there was any to spare, and with roasted barley from the community chest.

®srikandeh

See: Prophet Muhammad. 16.

The Prophet’s Migration to Medinah.

The Prophet’s Migration to Medinah.

Banu Salleh

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

Description: The Pledges Of ‘Aqabah led the Prophet (Sallallāhu ‘alayhi wa sallam) to encourage his followers to migrate to Medinah. When Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) received the command to leave he left Makkah with Abu Bakar As-Siddiq which begins the era of Islam in Madinah.

The Hijrah

After 13 years of struggle in Makkah, Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) had only around 300 followers, most of who were persecuted some was imprisoned, others were tortured, and had to endure social and economic boycott. However, the truth was bound to appeal the people. The Pledge Of 'Aqabah between Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) and the new Muslims from Medinah gave the support and to defend the religion that make the Prophet (Sallallāhu ‘alayhi wa sallam) encouraged his followers to migrate to Medinah.

After his companions had left for Yathrib, the Prophet (Sallallāhu ‘alayhi wa sallam) stayed in Makkah, waiting for permission from Allah to leave the city. Abu Bakar As-Siddiq and ‘Ali bin Abu Talib (radiyallahu’anhum) stayed with him. There were also some Muslims whom Quraysh had not allowed to leave. Abu Bakar As-Siddiq (radiyallahu’anhu) asked the Prophet (Sallallāhu ‘alayhi wa sallam) to allow him to go to Yathrib, but the Messenger of Allah (Sallallāhu ‘alayhi wa sallam) told him not be in hurry

While Prophet Muhammad (Sallallāhu ‘alayhi wasallam), with a few intimates, had been awaiting the divine command to join the other Muslims in Yathrib, the Quraish were furious that a great number of Muslims had migrated to Yathrib and were achieving success. The chiefs of all the Quraish tribes assembled at their council, Darul-Nadwa, to find the course of actions to be pursued. They agreed that the only way to achieve their objective was to assassinate the Prophet (Sallallāhu ‘alayhi wasallam). In order to avoid the repercussion of tribal bloodshed, Abu Jahal, contrived that it should be carried out by stalwarts and young men selected from all the clans, not to be done by only one man.

The Command.

Allah Said:  “And when the unbelievers plot against thee, to confine thee, or kill thee, or to drive thee out, they were plotting, But Allah was (also) plotting; and Allah is the best of plotters.”    (Surah Anfal, 8: 30)

It was while the Quraish were nurturing their plot, Allah commanded Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) not to sleep that night in his bed.

The Prophet (Sallallāhu ‘alayhi wa sallam) was also told by Jibreal about the Quraish plot and that Allah permitted it was time for him to migrate to Madinah.

The Prophet (Sallallāhu ‘alayhi wa sallam) covered his head and went out in the hot day to inform  Abu Bakar As-Siddiq (radiyallāhu’anhu)  about Allah’s command to migrate. Abu Bakar was informed and tasked to make the necessary preparations for the journey, after concluding the plan the Prophet (Sallallāhu ‘alayhi wa sallam) returned home to await for the nightfall.

Shortly after the dusk, all the selected youths of the Quraish laid siege to the house of the Prophet (Sallallāhu ‘alayhi wa sallam) so that none might come out or go in, and waited for the Prophet (Sallallāhu ‘alayhi wa sallam) to appear so that they might fall upon him and kill him. In this way they would be rid of him but as the blame for killing him would fall on all the clans, the Prophet's family would not be able to seek revenge.

The Prophet (Sallallāhu ‘alayhi wa sallam) instructed 'Ali Abu Talib (radiyallahu’anhu) to take his place, cloaked in the green blanket in his bed and assured he would be safe, while the Prophet (Sallallāhu ‘alayhi wa sallam) would escape. The Prophet (Sallallāhu ‘alayhi wa sallam) also instructed ‘Ali bin Abu Talib (radiyallāhu’anhu) to leave behind in order to undertake the duty of returning the properties to some people in Makkah which they kept with the Prophet (Sallallāhu ‘alayhi wasallam). 

Divine Miracles

In the dead of night the Prophet (Sallallāhu ‘alayhi wa sallam) went out of the house and cast a handful of dust at the assassins while walking through them unnoticed, reciting verses of the Qur’ān:

" Ya Sin By the Wise Qur’ān, Thou art truly among those sent On the straight path; A Revelation of the All-mighty, the All-wise, That thou may warn a people whose fathers were never warned, so they are heedless. The Word has already proved true of most of them, yet they do not believe. Lo! We have put on their necks collars of iron up to the chin, so that they are made stiff-necked. And We have put before them a barrier; and We have covered them so they do not see.”   

[Surah Yasin, 36:9]

Refuge in the Cave Thur.

The Prophet (Sallallāhu ‘alayhi wa sallam) had left his house on Safar 27th, the fourteenth year of Prophethood, corresponding with 12/13 September 622 A.D [Rahmatul-Lil-‘Alamin 1/95]. After leaving the house, the Prophet (Sallallāhu ‘alayhi wa sallam) himself went to Abu Bakar As-Siddiq (radiyallahu’anhu)  house and left before fajar with him took refuge for three days, from Friday to Sunday, in a cave at Mount Thawr, situated three miles south, out of Makkah in order trick the Quraish. [Ibn Hisham 1/483] Abdullah bin Abu Bakar (radiyallahu’anhu) was entrusted to mingle among the Makkans and reported to them in te cave at night. ‘Amir bin Fuhairah was to shepprd the goats and brought the milk to them.

The assassins who laid siege to the house were waiting for the zero hour but someone came and informed them that the Prophet (Sallallāhu ‘alayhi wa sallam) had already left. They rushed in and to their surprise, found that the person lying in the Prophet’s bed was ‘Ali bin Abu Talib (radiyallahu’anhu) not Prophet Muhammad(Sallallāhu ‘alayhi wa sallam). This escape had created a stir in the whole town. They brought ‘Ali bin Abu Talib (radiyallahu’anhu) to Ka’abah beat him brutally to reveal the secret but to no avail. They went to Asma’ binti Abu Bakar  (radiyallahu’anhu) and Abu Jahal slept her severely until her earring broke up. [Ibn Hisham 1/487].The Quraish of Makkah convened an emergency session to determine the future course of action and explored all areas that could help arrest the two men. They blocked all roads leading out of Makkah and imposed heavy armed surveillance at all potential exits. A price of 100 camels was set upon the head of each one. Horsemen, infantry and skilled trackers scoured the areas around Makkah.

The Quraish even reached the mouth of the cave where the Prophet (Sallallāhu ‘alayhi wa sallam) and Abu Bakar  (radiyallahu’anhu) were hiding. When Abu Bakar (radiyallahu’anhu) saw the enemy at a very close distance Abu Bakar (radiyallahu’anhu) was afraid and said to the Prophet (Sallallāhu ‘alayhi wasallam): 

“O Messenger of Allah, Were one of them to look down towards his feet, he would see us!”

The Prophet (Sallallāhu ‘alayhi wa sallam) replied: “What do you think of two people with whim God is the Third? Do not be sad, for indeed God is with us.” [Sahih Al-Bukhari 1/516]

It was such a Divine miracle; the pursuers were only a few steps from the cave, but were unable to find them. It was for three days that Muhammad (Sallallāhu ‘alayhi wa sallam) and Abu Bakar Talib (radiyallahu’anhu) lived in the cave and Quraish continued their frantic efforts and failed to find them.

A man by the name of ‘Abdullah bin Uraiqit, who had not yet embraced Islam, but was trusted by Abu Bakar (radiyallahu’anhu), and had been hired by him as a guide, required to come to the cave after three nights in accordance with their plan. He was tasked to bring with him Abu Bakar’s two camels for the two of them. When it had slackened and the opportunity was suitable to leave, Abu Bakar (radiyallahu’anhu)  would offer the Prophet (Sallallāhu ‘alayhi wa sallam) a swift ride to Madinah. Abdullah agreed with plan provided that he would be paid with its price. Asma binti Abu Bakar the daughter of Abu Bakar, was given the task to assist in providing them the food provisions that were brought and tied in a bundle of her waistband. [Sahih Al-Bukhari 1/533] 

Departure for Medinah.

The Prophet (Sallallāhu ‘alayhi wasallam), Abu Bakar As-Siddiq and ‘Amir bin Fuhairah, Abu Bakar’s servant departed, and their guide ‘Abdullah bin Uraiquit led them with on untrodden roads along the coastal route, on September 16, 622 A.D [Ibn Hisham 1/491]

The Quraish had offered reward whoever captures Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) he would receive a hundred camels. This spurred many people to try their luck. Among those who were on the lookout for the Prophet (Sallallāhu ‘alayhi wa sallam) and his companion in order to get the reward was Suraqah bin Malik. He, on receiving information that a party of four, had been spotted on a certain route, decided to pursue them secretly so that he, alone, should be the winner of the reward. Soon after the Prophet (Sallallāhu ‘alayhi wa sallam) had left the cave he attempted to trace him, and followed him but his horse stumbled on the way and threw him.

Hastily remounting, he continued the chase, but the horse stumbled again, throwing him violently to a considerable distance. Again he remounted and again the horse, this time when his rider was close to the Prophet (Sallallāhu ‘alayhi wa sallam) and was preparing to shoot an arrow, stumbled and threw him off with great force, its own feet sinking into the sand. "Then," says Suraqah, "it dawned on me that it was pre-ordained that the Prophet's cause should succeed." Renouncing all intention of murder at the behest of this inner voice, he approached the Prophet (Sallallāhu ‘alayhi wa sallam) and begged his forgiveness. The Prophet (Sallallāhu ‘alayhi wa sallam) forgave him with a smile, and imparted to him the happy news that one day he would wear the gold bangles of the ruler of Persia. This was a true prophecy of an event which happened twenty-four years later; for these words found fulfillment when the kingdom of the Chosroes of Persia fell to the sword of 'Omar and Suraqa was sent for and decorated with the bangles. [Sahih Al-Bukhari 1/516]

Meeting Umm Ma’bad Al-Khuza’iyah.

One of the Prophet’s stop in his journey was at tents belonging to a woman called Umm Ma’bad Al-Khuza’iyah. She was a gracious lady who sat at her tent-door with a carpet spread out for any traveler that might pass that way. Fatigued and thirsty, the Prophet (Sallallāhu ‘alayhi wa sallam) and his companions wanted to refresh themselves with food and milk. The lady told them that the flock was out in the pasture and the goat standing nearby was almost dry.

The Prophet (Sallallāhu ‘alayhi wa sallam) with her permission, touched its udders reciting over them the name of Allah and to his great joy, there flowed plenty of milk out of them. The Prophet (Sallallāhu ‘alayhi wa sallam) first offered it to the lady of the house and what was left by her was shared by the members of the party. After having refreshed themselves the Prophet (Sallallāhu ‘alayhi wa sallam) moved further, leaving the encampment of Umm Ma'bad, Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) and his companions resumed their journey, going through unfrequented paths and suffering great hardships on account of scarcity of water and severity of heat.

When Abu Ma'bad, the husband of Umm Ma'bad, returned, the lady narrated to him this strange incident and described the Prophet (Sallallāhu ‘alayhi wasallam). He said: "By God, he is the same man whom the people of al-Quraish are searching for." [Zadul-Maad 2/54]

The Prophet (Sallallāhu ‘alayhi wa sallam) Reached Quba'.

After traveling for many days on unfrequented paths, The Prophet (Sallallāhu ‘alayhi wa sallam) and his companions reached a suburb of Yathrib called Quba’ on 8th Rabi’ul-Awwal or Monday, September, 23, 622, the 14th year of Prophetic. Quba' lies at a distance of a few miles from Al-Madinah. It was largely inhabited by Banu Amr bin Awf [an Arabic tribe] who had already been enlightened by Islam. The “Ansar” (Supporters of the Prophet) of Al-Madinah heard that the Prophet (Sallallāhu ‘alayhi wa sallam) had left Makkah, and hence they been setting out to the local hills every morning, watching for the Prophet (Sallallāhu ‘alayhi wa sallam) until heat drove them to shelter. The travelers arrived in the heat of the day, after the watchers had retired.

'Urwah Ibn Az-Zubair (radiyallāhu’anhu) said: "Allah's Messenger met Az-Zubair in a caravan of Muslim merchants who were returning from Sham. Az-Zubair provided Allah's Messenger (Sallallāhu ‘alayhi wa sallam) and Abu Bakar with white clothes to wear. When the Muslims of Medinah heard the news of the departure of Allah's Messenger from Makkah, they started going to the Harrah every morning, they would wait for him till the heat of the noon forced them to return. One day, after waiting for a long while, they returned home, and when they went into their houses, a Jew climbed up to the roof of one of the forts of his people to look for something, and he (Sallallāhu ‘alayhi wa sallam) Allah's Messenger and his companions, dressed in white clothes, emerging out of the desert mirage."

The Jew could not help shouting at the top of his voice: 'O you Arabs! Here is your great man whom you have been waiting for!’

The Muslims rushed to their arms and received Allah's Messenger (Sallallāhu ‘alayhi wa sallam) on the summit of Harrah and surrounded all rounds him with great fervor and boundless joy saying:

"O the White Moon rose over us

From the Valley of Wada'

And we owe it to show gratefulness

Where the call is to Allah

O you who were raised amongst us

coming with a work to be obeyed

You have brought to this city nobleness

Welcome! Best call to God's way”

Allah revealed to Prophet (Sallallāhu ‘alayhi wasallam): “…then verily, Allah is his Maula [Lord], and Gabriel, and the righteous among the believers, and furthermore, the angel are his helpers.” [Surah 66:4]

‘Urwah bin Az-Zubair (radiyallāhu’anhu) said: “The Prophet (Sallallāhu ‘alayhi wa sallam) turned with them to the right and alighted at the quarters of Bani Amr Ibn Auf, and this was on Monday in the month of Rabi ul Awal. Abu Bakar stood up, receiving the people, while Allah's Messenger sat down and kept silent. Some of the Ansar who came and had not seen Allah's Messenger before began greeting Abu Bakar, but when the sunshine fell on Allah's Messenger and Abu Bakar came forward and shaded him with his sheet, only then the people came to know Allah's Messenger.” [Sahih Al-Bukhari 1/555].

The Prophet (Sallallāhu ‘alayhi wa sallam) stayed for four days in the house of Khulthum bin Hadm (radiyallāhu’anhu) while Abu Bakar stayed with Habib bin Asaf (radiyallāhu’anhu). He would hold his assemblies in the house of Sa'ad bin Khaithamah (radiyallāhu’anhu) and the people visited him at the same place. During this short stay in Quba', he laid the foundation of a mosque, which is the first mosque ever built after the advent of Islam which was founded on piety.

The Prophet (Sallallāhu ‘alayhi wa sallam) was still in Quba' when Ali bin Abu Talib (radiyallāhu’anhu) came and joined him. Ali bin Abu Talib (radiyallāhu’anhu) had made this long and arduous journey on foot. While the Prophet (Sallallāhu ‘alayhi wa sallam) was staying in Quba', ‘Ali bin Abi Talib (radiyallahu’anhu) who had been busy returning the deposits of the people to their rightful owners [in Makkah] as blessed with the honor of joining the Prophet(Sallallāhu ‘alayhi wasallam). He had left Makkah at about the time the Prophet (Sallallāhu ‘alayhi wa sallam) was leaving the cave of Thawr. But since he was traveling by himself, Ali made his movements during the night and kept himself hidden in the day. The Prophet (Sallallāhu ‘alayhi wa sallam) avoided busy roads and reached Quba' in eight days, while ‘Ali bin Abi Talib (radiyallahu’anhu) undertook the journey by the well-known routes, but was late by three or four days because of being on foot.

Allah Ordered the Prophet (Sallallāhu ‘alayhi wa sallam) to Move Madinah.

On the fifth day, Friday, Prophet (Sallallāhu ‘alayhi wa sallam) mounted his camel by the Order of Allah along with Abu Bakar As-Siddiq (radiyallāhu’anhu). Prophet (Sallallāhu ‘alayhi wa sallam)  called Bani An-Najjar, his maternal uncles to come and accompany him and Abu Bakar to Madinah. Amidst the rode towards Medinah the Madinese had lined his path and cordially greeted him. He halted at a place in the valley of Banu Salim bin ‘Awf and there he performed his Friday prayers with a hundred others. [Sahih Al-Bakhari 1/555]. This was the first Solah Juma’ah of the Prophet (Sallallāhu ‘alayhi wa sallam) in Al-Madinah and the first time the Friday sermon (Khutbah) was ever delivered.

Anas bin Mālik (radiyallāhu’anhu), a close companion of the Prophet (Sallallāhu ‘alayhi wasallam), said: “I was present the day he entered Medinah and I have never seen a better or brighter day than the day on which he came to us in Medinah, and I was present on the day he died, and I have never seen a day worse or darker than the day on which he died” [Ahmad]

After offering the Solah Juma’ah, the Prophet (Sallallāhu ‘alayhi wa sallam) mounted his camel. Banu Salim bin Awf approached him and took hold of his she-camel's rein requesting that he stay with them. People of other tribes and localities also came in groups and made the same request. This ended when the Prophet (Sallallāhu ‘alayhi wa sallam) said:

“Leave her, for she is under [Divine] Command. I shall stop where the animal sits down."

The “Ansar” and “Muhajirin” followed the camel on all sides. He set the reins loose and the camel moved ahead slowly. All eyes were focused on the animal, and they were eagerly waiting for it to kneel down. At last the she-camel arrived at the locality of Banu Malik bin An-Najjar and knelt down in a deserted and bare land for a while and then got up and advanced a little, only to turn back and be seated on the same spot again. This time she shook herself and then lay down on her neck wagging her tail. When his camel knelt down, Allah's Messenger (Sallallāhu ‘alayhi wa sallam) said:

“This place, Allah willing, will be our abiding place.”

Close to this unpopulated land was the house of Abu Ayub Khalid bin Zaid Ansar (radiyallāhu’anhu). It was his wish to honor his maternal uncles and live among them. Upon that, the Prophet (Sallallāhu ‘alayhi wa sallam) descended from the camel said: “Which is the nearest of our houses of our kith and kin?”

Abu Ayub Khalid bin Zaid Ansar (radiyallāhu’anhu) said: "Mine, O Allah’s Messenger! This is my house and this is my gate.”

The Prophet (Sallallāhu ‘alayhi wa sallam) said: “Go and prepare a place for our midday rest.” [Sahih Al-Bukhari 1/556]

When individuals from the family were soliciting him to enter their houses, Abu Ayyub (radiyallāhu’anhu) rushed to the spot with his face beaming with joy and took the belongings of the Prophet (Sallallāhu ‘alayhi wa sallam) to his house. Thus he stayed with him in his house.

The deserted land was had a few date trees, some graves of polytheists and a resting spot for herds of cattle. The Prophet (Sallallāhu ‘alayhi wa sallam) wanted the mosque and enquired who the owner of this land is. Mu'adh bin Afar responded that the land belongs to two orphan boys, Sahl and Suhail related to him and he was taking care of them; he shall make them agree, for building a mosque. But the Prophet (Sallallāhu ‘alayhi wa sallam) asserted that he wanted to buy it, and will not take it without paying its price. Abu Bakar (radiyallahu’anhu) made the payment at once.

The Prophet (Sallallāhu ‘alayhi wa sallam) ordered the date trees to be cut of, the graves leveled, and the construction work of the mosque was started then and there. The walls of the mosque were constructed with stone and clay, the roof with wood and leaves of the date palm. The Prophet (Sallallāhu ‘alayhi wa sallam) joined the builders. When the Prophet (Sallallāhu ‘alayhi wasallam)started carrying unburned bricks for its building and while doing so, he was saying:

''This load is better than the load of Khaibar, for it is more pious in the Sight of Allah and purer and better rewardable.''

Prophet (Sallallāhu ‘alayhi wa sallam) was also saying: "O Allah! The actual reward is the reward in the Hereafter, so bestow Your Mercy on the Ansar and the Emigrants"' [Sahih Al-Bukhari 1/71, 155; Zadul-Ma’ad 2/56]

The mosque served as a place of worship for Muslims. The prayer which was previously an individual act performed in secret now became a public affair, one which epitomizes a Muslim society. The period in which Muslims and Islam was subordinate and oppressed was over, now the adzān, the call to solah, would be called aloud, booming and penetrating the walls of every house, calling and reminding Muslims to fulfill their obligation to their Creator. The mosque was a symbol of the Islamic society. It was a place of worship, a school where Muslims would enlighten themselves about the truths if the religion, a meeting place whether the differences of various warring parties would be resolved, and an administration building from which all matters concerning the society would emanate, a true example of how Islam incorporates all aspects of life into the religion. All these tasks were undertaken in a place built upon the trunks of date-palm trunks roofed with its leaves.

When the first and most important task was complete, he also made houses on both sides of the mosque for his family, also from the same materials. Until his house was built, the Prophet (Sallallāhu ‘alayhi wa sallam) continued to live with Abu Ayub Khalid bin Zaid Ansar (radiyallāhu’anhu) for six months. The Prophet’s Mosque and house in Medinah stands today in that very place. It was 23 September 622, begins the day on which this event took place. And from that day on Yathrib had a new name, a name of glory: Madinat-un-Nabi, the City of the Prophet, in brief Medinah. The mosque built during the time of the Prophet (Sallallāhu ‘alayhi wa sallam) no change before the caliphate of Umar ibn Al-Khattab(radiyallāhu’anhu). During his caliphate, it underwent an expansion for the first time. ‘Uthman bin Affan (radiyallāhu’anhu) strengthened it. During the time of Walid bin Abdul-Malik it  more expansion with the inclusion of the dwellings of the noble wives of the Prophet(Sallallāhu ‘alayhi wasallam).

A few days later the Prophet (Sallallāhu ‘alayhi wa sallam) sent Zaid bin Harithath and Abu Rafi to bring Fātimah, Umm Kulthum, Sa’udah bint Zam'ah, Usamah bin Zaid and his mother, as well as Umm Aiman . Talha bin Ubaidullah, along with Abdullah bin Abu Bakar, and his relatives, also accompanied them. After the arrival of these people, the Prophet (Sallallāhu ‘alayhi wa sallam) moved into his newly built home.

The Prophet’s arrived Medinah on 23 September 622 and it is known as Hijrah in the Islamic era, the Muslim calendar, begins the day on which this event took place. And from this day on Yathrib had a new name, a name of glory: Madinat-un-Nabi, the City of the Prophet, in brief Medinah. Such was the Hijrah, the emigration from Makkah to Yathrib. The thirteen years of humiliation, of persecution, of limited success, and of prophecy still unfulfilled were over. The Hijrah makes a clear division in the story of the Prophet’s Mission, which is evident from the Qur’ān. Till then he had only been a preacher. Thenceforth he was the ruler of a State, at first a very small one, but which grew in ten years to become the empire of Arabia. The kind of guidance which he and his people needed after the Hijrah was not the same as that which they had needed before. The Medinah chapters differ from the Makkan chapter. The latter give guidance to the individual l and to the Prophet (Sallallāhu ‘alayhi wa sallam) as Warner: the former give guidance to a growing social and political community and to the Prophet (Sallallāhu ‘alayhi wa sallam) as example; lawgiver; and a reformer.

And Allāh Almighty Knows best.

See: Prophet Muhammad. 15