Then the historian said, "O young man, know that the Islamic Ummah is not a group of people whose aim is to live in any manner and head in any direction so long as they have enough food and amusement. On the contrary, Muslims possess an ideology which defines their relationship with Allah clarifies their vision of life, organizes their affair internally according to specific patterns and leads their external connections towards definite goals. There is a great difference between a person who says to you, “ My only concern in this world is to live my life, and another who says, “ If I do not protect my honour, safeguard my rights, please Allah and defend His cause, then may my legs not carry me and my eyes not guide me.”
The Muhajirin to Madinah did not forsake their homeland out of desire for wealth or dominion. The Ansar, who welcomed them, swore enmity to their own people and made their lands targets for all the Arabs, did not do so in order to live in any manner as chance would have it. All of them had the desire to be guided by Revelation, gain the pleasure of Allah and realize the ultimate goal, for which humans wrere created and life was established. Can those who deny their Lord and yield to their lusts by anything other than despicable creatures or accursed devils?
From this point of view, the Prophet (ﷺ) immediately after settling down in Madinah, turned his attention to the laying of those foundations which were necessary for the fulfilment of his mission. The basic priorities were, firstly, the relationship of the Ummah with Allah; secondly, the relationship of the members of the Ummah with one another; and, thirdly, the relationship of the Ummah with non-Muslims.
Concerning the first item, the Prophet (ﷺ) hastened to build the mosque in which the rites of lslam, which had long been suppressed, could be practised, and in which the prayers could be established, drawing people closer to their Lord and purifying hearts from the filth of the earth and the schemes
of worldly life. The Prophet (ﷺ) built his mosque where his camel knelt down, in an empty lot belonging to two orphans under the care of As'ad Ibn Zurarah. Although the two boys wished to donate the land for the cause of Allah, the Prophet (ﷺ) insisted on paying the full price for it. This land, before being developed for a mosque like the mosques which abound in the Saudi Arabian countryside, was once covered with date palms and seeding trees, and had a few tombs belonging to idolaters.
The Prophet (ﷺ) ordered the palms to be cut down and the tombs to be levelled. The palms were arranged to mark out the qibla of the mosque, which was Jerusalem in those days. The length of the mosque from the qibla to the back wall was 100 dhira and the two sides were approximately of the same length. The sides were made of stones and the foundations were dug 3 dhira deep and built of bricks. The Prophet (ﷺ) and his Sahaaba joined together in fetching the bricks and stones on their shoulders and they would cheer themselves up by singing, "O Allah, there is no life except the life of the Hereafter, so forgive the Ansar and the Muhajirin." The Sahaaba became more enthused with the spirit to work when they saw the Prophet (ﷺ) himself toiling like any of them and disliking to show himself superior to any of them. One of them sang this couplet, “ If we sat down while the Messenger was working, that would be a misguided deed on our part.”
The mosque was completed in all simplicity; its flooring was sand and pebbles, its ceiling palm branches and its pillars the trunks of trees. Perhaps when rain fell the ground would become muddy, and perhaps the dogs were able to pass in and out of the walls.
This simple, humble building nurtured the angels from among people, the educators of mighty personalities and the monarchs of the Hereafter. In this mosque, Allah gave permission to His Prophet (ﷺ) to train the choicest of those who believed in him, and mould them with the discipline of heaven from early morning until the darkness of the night. The status of the mosque in Islamic society is unique. It is an institution. It is the source of spiritual and material guidance, it is the hall for worship, the school for knowledge and the centre for literary pursuits. Strongly attached to the duly of prayers and the rows of worshippers are moral attitudes and traditions which form the essence of Islam. Now, however, the people, who are incapable of building personalities on the basis of strong morals, have sought consolation in the building of huge mosques containing dwarfish worshippers! In contrast to that were the early generations of believers. They avoided adorning their mosques but purified and disciplined themselves and were a true reflection of Islam.
The mosque which the Prophet dedicated his efforts towards building before any other task was not just a piece of land on which prayers alone were offered. In fact, the whole earth is a mosque, and Muslims need not confine themselves to a specific place for the purpose of worship. It was in fact a symbol of that to which Islam attached the utmost importance. It was a symbol of the deep connection between the worshippers and their Lord, which is constantly renewed with the passage of time and recurs throughout the night and day. There can be no value in a civilization which is negligent of the One Illah, is ignorant of the Last Day and mixes the good with the bad. The civilization which Islam brought constantly reminds people of Allah, and the meeting with Him urges adherence to the good and repudiation of the bad and stays within the limits set by Allah.
It is interesting that the Islamic calendar does not start from the date of birth or of death of the Prophet (ﷺ), but from the date of his journey to Madina with the intention of starting a brotherhood of faith, the Ummatul Muslima and the establishment of the Islamic state. Structures are important because they influence behavior.
As regards the second item the relationship of the members of the Ummah with one another, the Prophet (ﷺ) based it on perfect brotherhood. It was brotherhood in which the word “ I” was non existent, and individuals moved with the spirit, interests and hopes of the group, unable to see themselves as separate entities detached from it. This brotherhood meant that the racial prejudices of jahillyah should dissolve; that only for Islam should one show enthusiasm; that all differences of lineage, colour and country should disappear; and that no-one should be placed in front or behind except his/her bravery and piety. The Prophet (ﷺ) made this brotherhood into a contract to be executed, not a mere word and deed linked to blood and wealth, nor a mere greeting muttered by the tongue and having no effect.
The feelings of altruism, beneficence and love were an integral part of this brotherhood and they filled the new society with the most wonderful examples. The Ansar were so eager to welcome their brothers, the Muhajirnf that lots had to be drawn for a muhajir to live with an Ansar. The Muhajirin respected this sincere sacrifice and never exploited it nor took from it more than that which enabled them to establish themselves in free, dignified business.
The Prophet (ﷺ) was the elder brother to this believing group. He did not distinguish himself above them by any honourable title. A sound hadith narrated by al-Bukhari on the authority of Ibn Abbas, radhiyallahu 'anhu, the Prophet (ﷺ) said, “If I were to have taken anyone from my Ummah as a friend, I would have taken Abo Bakr os a friend. But the brotherhood of Islam is better."
True brotherhood does not grow in a mean environment. Wherever ignorance, cowardice, miserliness and greed are prevalent, brotherhood will not appear and love will not flourish. If it were not for the fact that the Sahaaba were brought up on pure qualities and were united on acceptable principles, the world would not have recorded for them that deep brotherhood for the cause of Allah. The lofty ideal which had brought them together and the shining example which had led them to it were the two things which nurtured in them the qualities of virtue and honour and did not leave any space for the appearance of bad qualities.
Moreover, the Prophet was a man in whom were accumulated all of the virtues which were scattered throughout the mankind, and he was therefore a reflection of the highest peak of perfection attainable by humans. No wonder, therefore, that those who acquired their training from him and always supported him were the one who lived by bravery, fidelity and generosity. Love is like a gushing spring which flows of its own accord. It does not need machinery to extract its water. Similarly, brotherhood cannot be imposed by law’s and regulations. It can come about only when people eradicate their attitude of selfishness, greed and egotism. There w'as this interchange of brother!iness among the early Muslims because they had evolved to a higher level in all aspects of their lives through Islam, and had become brothers by becoming the servants of Allah. However, Had they become slaves of their own selves, they would not have allowed one another to continue living.
The Islamic emphasis on the value of sublime attitudes in the building of brotherhood does not negate the fact that the ruler must institute a system among the people so that each is given his or her rights and does his or her duty. If he or she does not do so willingly, then he/she is compelled to do so. It is similar to compulsory education, taxes, military service etc.
As regards the third item the relationship of the Ummah with the non-Muslims, the Prophet (ﷺ) instituted open-minded and indulgent laws which were never known before in a world filled with racism and prejudice. Whoever thinks that Islam is a religion which cannot accept being neighbours with another religion, and that the Muslims are a people who can never find rest unless they alone remain dominant in this world, is mistaken, or rather, biased and audacious.
When the Prophet (ﷺ) came to Madinah, he found Jews had settled there and idolaters who were natives of the place. He did not begin to create any strategy to evict or wage war on these people. On the contrary, he accepted the presence of the Jew's and idolaters with a good heart, and proposed that they make a covenant with himself as equals, they keeping their religion, and he, his.
References :We shall quote a few items from the terms of the contract which he concluded with the Jews as proof of Islam’s stance in this matter. Ibn Ishaq narrated the document wihout ascription, the clauses state,
That the Muslims of the Quraish and Yathrib and all who follow them, join them and wage jihad with them are one Ummah. That the believers shall unite as one person against any of them who rebels or seeks to spread evil, sin, transgression or corruption among the believers, even if he be the son of one of them.This document expresses the desire of the Muslims for sincere co-operation with the Jews of Madlnah in order to establish peace and tranquillity throughout the city and put a stop to any transgressor or trouble-maker, whatever their religion might be. It clearly stated that freedom of religion was guaranteed. Thus there was not the least thought of attacking any group or oppressing any weak person. On the contrary, the words of this document clearly emphasized assistance to those who were oppressed, protection to the one who sought refuge, and safeguarding all the general and specific rights. It sought the support of Allah for the best and most pious, just as it sought the wrath of Allah on anyone who was treacherous and deceitful.
That no idolater should grant asylum to the wealth or person of anyone from the Quraish and should not hinder a believer from access to such.
That it is not permissible for a believer, who has accepted this pact and believes in Allah and the Last Day, to assist a criminal or grant him refuge; and that anyone who assists or grants refuge to such will have the curse and anger of Allah on him on the Day of Judgement, and no compensation or fine shall be accepted from him.
That the Jews shall spend with the believers as long as they are at war.
That the Jews of the Banu 'Auf are a group of believers, and the Jews shall have the right to keep their religion just as those of the Muslims are entitled to theirs.
That the Jews of the Banu al Najjar, Al-Harith, Sa‘idah, Banu Jasham, Band Aus, etc, shall have the same rights as the Banu 'Auf.
That the Jew's shall bear their own financial burdens and that Muslims shall bear their own, and that they (the Jews and the Muslims) shall assist each other against anyone who w ages war on the signatories to this agreement
That among themselves they should be sincere, advise one another and be kind to one another.
That a man is not in the wrong if his ally commits a wrong; that assistance should go to the one who is wronged; and that any one who is given asylum is to be considered as oneself as long as there is no injury or sin.
That Allah is witness to the most pious and righteous items mentioned in this document.
That all shall assist one another against any surprise attack on Yathrib.
That whoever leaves is safe and whoever remains in MadTnah is safe, except the one who oppresses or sins. And that Allah is the Refuge for the one who does righteous deeds and fears Him.
The Muslims and the Jews agreed to defend Yathrib if an enemy attacked it, and they granted the right to leave Madinah to anyone who wanted to leave and the right to remain as long as its sanctity was observed. It must be noted that the Prophet (ﷺ) made mention in this document of the standing enmity between the muslims and the idolaters of Makkah and he announced his decisive rejection of any co-operation with them and prohibited extending any form of aid to them. Could anything other than this be expected from a people whose wounds were still dripping blood from the assault of the Quraish and its allies on them?
Were the Jews truthful in their agreement to this treaty? It is almost certain that they were not serious when accepted the terms of this treaty. The problem with treaties is that faithfulness to them lasts only as long as one can see one's personal benefit from them. And when the treaty becomes stumbling block in fulfulling one's personal ambitions, adherence to it slackness and opportunities are sought whereby one will not have to remain bound by it. The Jews used to build their material and political power on the basis of disunity among the Arabs, However, when the Arabs entered into Islam, their old differences began to disappear and time began to show that Islam would make of them a single nation. Therefore the Jews started to fed uneasy. They were filled with anxiety. They soon began to plot against this new faith and lie in wait for its followers.
The Jews in Madinah in fact represented an atmosphere in which abounded all the shameful apparent formal religiosity and despicable trade with the principles of heaven. The most prominent characteristics of such an environment were envy, hypocrisy, outward formalities without depth, and love of discord. And behind all that were devious hearts and corrupt minds.
Perhaps as a result of their proximity to the Arabs they had acquired some of the virtues of the desert such as generosity' and bravery, Nevertheless, their racial introversion dominated their character and these virtues stuck to their selves just as wallpaper sticks to a cracked walk.
One would have expected the Jews to welcome Islam , Even if they did not do so, then at least one would have expected them to be more hesitant than the idolaters in opposing it, since the Prophet (ﷺ) inviting towards monotheism, upright deeds and preparation for a more sublime life in the Hereafter. His religion esteemed Moosa, alayhissalam, spoke highly of his Scripture and urged the Jews to execute its laws and keep within its limits. The Jews, at first, kept quiet as a doubtful person and then they decided to show their opposition openly. Reference can be found in many Quranic verses to the kind of welcome that was to be expected.
You will be astonished to find that the Jews wrere just as insolent as the idolaters towards Allah, fleeing from His laws and speaking of Him in a disrespectful tone. If Islam shows anger at someone who ascribes a son to Allah, whether human or of stone, then what would you say about one who describes the Rabb of the heavens and earth as being poor and miserly? Allah said,
"And the Jews say, "The hand of Allah is chained." Chained are their hands, and cursed are they for what they say. Rather, both His hands are extended; He spends however He wills. And that which has been revealed to you from your Lord will surely increase many of them in transgression and disbelief. And We have cast among them animosity and hatred until the Day of Resurrection. Every time they kindled the fire of war [against you], Allah extinguished it. And they strive throughout the land [causing] corruption, and Allah does not like corrupters." - [QS.5:64]"Allah has certainly heard the statement of those [Jews] who said, "Indeed, Allah is poor, while we are rich." We will record what they said and their killing of the prophets without right and will say, "Taste the punishment of the Burning Fire." - [QS.3:181]Islam, however, allows these stubborn people to remain in their error and does not root out their disbelief with the sword. It suffices by presenting its message, revealing its truthfulness and filling the air with its ayat and signs. Those who are comforted by it and enter it will have its benefit. Otherwise they will be left to their own devices, and Islam will not ask anything of them except politeness and peace and allowing the truth to go on its way without hindrance or objection.
The Prophet came to Madinah and stretched out his hand to the Jews. He bore all their insults with his forbearance until he saw them uniting to destroy him and his faith. It was then that he turned on them and there occurred a number of incidents between him and them which we shall discuss in their appropriate places.
From fear of Allah and sincerity to Him, the spiritual side of the new society was created with sincere brotherhood its structure held together and its foundations remained firm. With justice, equality and co-operation, the policy towards outsiders was formulated and the followers of the other religions included in a treaty. As a consequence, the situation was stabilized and the Muslims found sufficient scope to rebuild their strength and regulate their affairs."
Then the historian said, "O young man, without structures and systems behavior depends on the personal will of individuals which can change and the work of a generation may be completely lost. However if robust structures are created which can serve to give meaning to generation after generation, then you can be assured that the core ideology which gave them birth will remain vibrant and powerful. The biggest challenge that the Prophet (ﷺ) faced was to bring together people who were hereditary enemies, not only on one platform but make them brothers to each other and to get them to love one another such that they would be willing to sacrifice even their lives to protect someone who used to be their enemy. It was a challenge that anyone other than the Messenger of Allah (ﷺ) would not even have attempted and as such it is one of the proofs of the Divine nature of the Prophethood of Muhammad (ﷺ). Finally it was a challenge that could not have been accomplished without the help of Allah.
For a people used to thinking in terms of race, tribe and lineage and to discriminating against one another on all those bases, what was the amalgam, the adhesive that would bind them despite all their racial and tribal diversity? This is where the power of the foundation of Islamiac Ummah, came into play and Islam became the binding force.
A man became the brother of another man, not because of his tribe or family or race but because of what he carried in his heart – a belief that there was nobody worthy of worship except Allah and that Muhammad (ﷺ) was His last and final Messenger. It was this belief that joined not only Arab tribesman to Arab tribesman, but Arab to non-Arab, black to white to red to yellow across the world. All this may seem strange today because we seem to have lost it all and gone back into the age of pre-Islamic darkness of ignorance, discrimination and racist thinking but Allah is witness that this miracle of the Prophet (ﷺ) did happen.And Allah know best."
"And [there is a share for] those who came after them, saying, 'Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful'." - [QS.59:10]
- Muhammad Al-Ghazali, Fiqh-us-Seerah, IIFSO
- Mirza Yawar Baig, Leadership Lesson from the Life of Rasoolullah (ﷺ), Standard Bearer Academy.
