Chapter 15 - Rasulullah ﷺ in Madinah

 Rasulullah ﷺ in Madinah

﷽

وَالَّذِينَ هَاجَرُوا فِي اللَّهِ مِن بَعْدِ مَا ظُلِمُوا لَنُبَوِّئَنَّهُمْ فِي الدُّنْيَا حَسَنَةً ۖ وَلَأَجْرُ الْآخِرَةِ أَكْبَرُ ۚ لَوْ كَانُوا يَعْلَمُونَ – 16:41

And those who have migrated for the sake of Allah after they were oppressed, We shall  them a good place in the world and, of course, the reward of the Hereafter is much greater, if they only knew!: A Nahl  [41]

                      

 الَّذِينَ صَبَرُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ – 16:42

 "Those who kept patient and who placed trust in their Lord. [42]

Known as Yathrib long before the migration of Rasulullah ﷺ from Makkah to Madinah. Madinah known as the city of lights was until the coming of Rasulullah ﷺ a place comparatively unknown. It had originally been inhabited by Amalekites, who were overwhelmed and destroyed by successive colonies of Jews who came before Greek, Babylonian, and Roman invaders entered Arabia and colonized the northern part of Hijaz.  The most important and powerful of these colonize were those of Bani Nadir at Khaybar, Bani Qurayza at Fidak, and Bani Qaynuqa near Madinah. These established their power and dominated the surrounding country until the establishment of two Kahtanites tribes, Aus and Khazzraj at Madinah.

          These being themselves powerful, came into constant conflict with the Jews. The people of Aus and Khazzraj had in the first place belonged to Yemen, whence they we compelled to move by great floods. Their religion was idolatry, modified, later, to a great extent by their Jewish influence, which influences in fact prepared the way for them to embrace Islam more easily. These people after their conversation became known as Ansara’s.

           The news of Rasulullah ﷺ departure from Makkah had reached the Ansaris, and they were eagerly expecting him. Every day they used to go out of the city to give Rasulullah ﷺ a grand reception, and they would return disappointed. But Rasulullah ﷺ as has been mentioned, stayed at a place outside Madinah. This is due to the invitation of Amru bin Auf; the most distinguished of the Ansaris. A number of Muhajiruns, the early emigrants are also there. Muslims from the neighborhood flocked to meet Rasulullah ﷺ, who remained there for fourteen days. Sayidina Ali ra too had joined Rasulullah ﷺ after experiencing the most cruel treatment when the Makkan discovered him in the bed of Rasulullah ﷺ. The first mosque in the history of Islam was built at this place for, hitherto, the Muslims in Madinah as well as in Makkah used to offer their prayers in their houses. It is of this mosque that the Holy Quran speaks:

 “Certainly a mosque founded on piety from the very first day is more deserving that you should stand in it; in it is men who love that they should be purified, and Allah loves those who purify themselves”

(Quran 9:108)

 Rasulullah ﷺ helped the companions with his own hands in the erection of this mosque. From this place Rasulullah ﷺ preceded to Madinah and his entry into the city was a spectacle of rejoicing. Clad in their gayest attire people came out to greet him, and when he entered the city where women burst out into songs from their housetops, in welcome to the noble guest. Everyone was anxious that Rasulullah ﷺ should stop at his house. It was a delicate question for Rasulullah ﷺ to decide whose invitation he should accept. So he let his camel go on, and said that he would stop wherever it should stop. Thus amidst the eager crowd the camel plodded on, and stopped in the open space in front of Sayidina Abu Ayyub’s house. 

This piece of land belonged to two orphans and they offered it’s gratis to Rasulullah ﷺ, but he would not take as a gift, and the orphans had to accept a price. There, as the first act of Rasulullah ﷺ, a mosque was built by the earliest Muslim, and presented simplicity in design and construction that is not seen in any most today.  The walls were of mud bricks, and the roof was supported by the trunks of the palm trees; while their leaves and twigs made up the roof itself. There was a platform in the courtyard for such as chose to live there and for such as had no homes. These later became known as the “residents of the Suffa.” Adjoining the mosque were erected two rooms for Rasulullah ﷺ.

         Rasulullah ﷺ advised the emigrants to work for their livings rather than charity of the Ansaris. But there were some who had no family and no means of earning money. It was for those that Rasulullah ﷺ found a place to sleep on the raised platform in a part of the second mosque. He gave them to eat when he could. These peoples devoted their time to the study of religion. Of all of them Abu Hurairah is the best known for the great number of traditions of Rasulullah ﷺ which he collected.

          Thus we see that in spite of being so many years in Makkah, and in spite of its being the birthplace of Rasulullah ﷺ, Muslims were not able to build a mosques their first act soon after the arrival of Rasulullah ﷺ. In contrast to the turbulent conditions of Makkah, Madinah offered the peace that was necessary for the propagation of Islam. It has been correctly said that a new era in the life of Islam started from Madinah; that there it was born again. In Makkah, they were hounded from pillar to post and had no time even to say their prayers peacefully in their homes.  Now that they could say them publicly the question arose as to what should be the method of calling the faithful to prayers five times a day at the fixed hours. A meeting was therefore called to discover some answer, and many suggestions were put forward.  A Companion who is in a dream the previous night had seen and heard a man saying;

“Allah is Greatest” (repeated 4 times),

“I bear witness that nothing deserved to be worshiped but Allah” (repeated twice),

“I bear witness that Rasulullah is the prophet of Allah.” (repeated twice).

“Come to prayers” (repeated twice)

“Come to Success” (repeated twice)

“God is Greatest” (repeated twice)

“There is no God but God”

Thus we see that the Muslim call for prayers is much better than the Christian bell and the temple gong, for they neither show the essence nor speak of the greatest of prayers, while the Muslim call proclaims in words the essential. The truth that Allah is the greatest.  And calls on all faithful to pray to Him and the temple gong is dumb and inarticulate.

Having attended to the needs of the religion, Rasulullah ﷺ turned his attention toward the emigrants. Most of them, when in Makkah, had been comfortably off, and had been compelled to leave their wealth behind. Rasulullah ﷺ established a brotherhood between the Ansar and the emigrants, “a brotherhood unique in the history of the world and in respect of the sincerity of the fraternization”: a brotherhood that bound its members in a relationship stronger than those of blood. Each brother took a brother–emigrant home with him, placed half of his house at his disposal, and divided everything else equally. The Midianites were agricultural people and desired to divide even their farms equally, but the emigrants, being tradesmen by profession, were not used to farming. The helpers, informed of this fact, said that they would work the farms but would divide the yields equally. 

Not only that, but they also made arrangements that after their deaths the property should be divided likewise. It was an overwhelming scene of love and kindness. For two peoples who were then not only alien in their race, but also in culture, religion, and outlook, to join like this in a bond of brotherhood is the unequaled achievement of Islam. The history of no other religion shows anything like it. While the helpers were thus ready to share with their new brothers in faith, the emigrant named Abdul Rahman bin Auf RA was offered half of everything by his brother's helper. Abdul Rahman bin Auf RA expressed his gratitude and wanted to be shown the way to the market, saying that he would manage to make his own living, and in a short time, he was able to develop a flourishing business. Similarly, others took to trade or started working as potters, porters, clerks, and in other capacities.

         These people not only managed to maintain themselves thus but also to contribute towards the Baitul Maal, the common fund, or the public treasury, a fund to be expended on the common welfare. This is another institution peculiar to Islam. Nowhere in the history of any other religion do we find such a thing instituted and worked so thoroughly. There was a time in their lives when they were destitute. So much so that Rasulullah ﷺ had to ask his companions to entertain his guest. Once he asked Abu Talha ra, a companion, to give hospitality to a friend. Abu Talha ra took the guest home and on reaching there found that there was nothing worth offering, and all that was there was hardly enough even to suffice for children at home. 

To avoid the awkward situation the light was put out and whatever meal there was, was served to the guest. Abu Talha and his wife, who had to bear him company as hosts, took nothing, but only behaved by the movement of hands and mouths as though they were also partaking of the food. It was a time like this that followed, by the grace of Allah Rabbul Jalalluh, by the days of plenitude. But with vast wealth at their disposal, they acquitted themselves as admirably as they did when they were in dire need and utter penury. A part of their earnings went to Baitul Maal to be divided among the needy. The resident of Suffa, from who sprang the band of religious teachers whose energy and efforts illumined the places which they visited, was among those who were maintained from this Baitul Maal.

         There is, however, one grave charge preferred against Islam, and that is that it became militant after coming to Madinah. This charge it is my purpose to refute. Those who level such a charge are wantonly misrepresenting the facts, which followed. As we have seen, Islam in Makkah was set amid conditions entirely different from those which are found in Madinah. In Makkah it had no power worth the name; the Muslims were silent and patient sufferers. Besides, bloodshed in Islam was never to be commented and the wars to which it had to resort were purely defensive wars. Finding no peace in Makkah they left their homes to go and settle somewhere they could have peace, but the Quraysh, who were bent upon their destruction, persisted even after the Muslims had left Makkah and come to Madinah. 

We should not forget that in Madinah the Muslims had to devise a plan for their conduct towards the other inhabitants, as also for themselves, because of their increasing numbers. If we look at the history of the evolution of society we see that rules and regulations have always been adopted according to growing needs. The fact that Islam did not approve of bloodshed is amply borne out by the facts that soon after settling their own common affairs they began to make provision for the relations that were to exist between them and other neighboring clans. The cry that Islam was forced on others at the point of the sword is mischievous as it is wrong. The taking up of arms was not to propagate the faith but to protect the person.

         So long as they were in Makkah they had neither the strength nor the opportunity to exert their rights by force of arms, or to defend themselves. The instinct of self-preservation is as natural to man as the act of drawing a breath. Therefore, to fight for existence is in no sort an act of neither aggressive warfare nor can it is called forcing Islam on other races at the sword's point.  All religions, all governments, and all people have the right to fight in self-defense. If, therefore, Islam has done the same, where lays the harm? Even Prophet Isa Ibn Maryam or Jesus called Prince of Peace, advised his followers to buy swords. Though in the later history of Christendom, after his ascension to heaven, Christianity we see that force was used not only for self-defense but for the slaughter of those whose religion was different, or whose beliefs, though the religion was the same, were at variance with those of the Church in Rome. 

The most notables are the “Christian Crusade” and the satanic act of Isabella and Ferdinand in Andalusia, Spain. If there is any instance in the history of Islam of a ruler forcing religion on another at the point of the sword, the blame cannot be laid at the point of the sword; the blame cannot be laid at the door of Islam. Islam became militant in Madinah not by way of policy; for Rasulullahﷺ has declared, 

“He who is not affectionate to Allah Rabbul Jalalluh creatures and to his own children would not receive the affection of Allah Rabbul Jalalluh.” 

He taught men to be charitable in speech, deed, thought, and action, “Charity of the tongue,” the most earnestly embedded in   Rasulullah ﷺ character.  A religion that teaches us to keep the finer feelings of humanity in the forefront cannot be aggressive. Islam was supremely patient, but when the bitter animosity of the Jews, their violation of solemn engagements, their sedition, and their betrayals became dangers Allah ordered;

 “Defend yourself against your enemies, but attack them not first: Allah hateth the aggressor.”

(Quran 2:190)

  The use of the sword by Muslims was not purely in self-defense, nor can the history of any other religion show any parallel to this. Muslims never used the sword for the propagation of their faith. I challenge anybody to produce one example of Rasulullah ﷺ using a sword or force of any kind for spreading the faith. But on the other hand, just picture to you the many instances of the frightful wars waged by the Jews the force used were sanctified by their religion, and in that of the early Christians, the teachings of Nabi Isa AS were soon forgotten in the pride of power. 

“From the moment Christianity became a recognized force.” Says an able writer, “it became aggressive and persecuting.” “The name of religion:” writes another, “served as the plea and justification of aggression upon weaker nations; it led to their spoliation and enslavement.” Thus we see that every act of violation was sanctified by the church, while, “in cases of extreme iniquity, absolution paved the criminal’s way to heaven.”  

          In the history of religions as individuals, with the exception of Islam only, we see that the spirit of toleration is preached and insisted upon only as long as a religion is powerless; but that it gives way to intolerance and persecution the moment power is attained. So, without hesitation, we admire the impudence of the followers of this religion in asserting that since its advent in Madinah, Islam become militant. Yes, Islam became militant, but only as far as it was necessary to fight for self-preservation. The spirit of tolerance that Rasulullah ﷺ taught he showed by example. To all conquered nations it meant freedom of worship. To proselytize by the sword was abhorrent to Rasulullah ﷺ, and expressly forbidden by the Quran.

“There is no compulsion in religion”

(Quran 2:258)

Islam never tolerated the spirit of aggression. It always ready to say to the enemies: “Cease hostilities, be our allies, and we shall be faithful to you: or pay tribute, and we will secure and protect you in all your rights; or adopt our religion, and you shall enjoy every privilege we ourselves possess.”  But this very simple and honest statement was made use of by hostile critics to prove Islam employed force and dictated conditions that were impracticable, one writer going so far that to save their lives and property people were converted to Islam. 

But there is nothing here that tells of insecurity of property and life. This was the term –terms such as no foe had hitherto conceived of that. Islam offered; there is absolutely no threat of compulsion, or taking of or taking of life, or confiscation of property. It says in plain term, “you cease hostility and we will be friendly neighbors, or pay us a tribute as a fee for protecting your life and property, or embrace Islam and enjoy the full rights which we enjoy.”  Could there be any more generous terms imaginable. Has there ever been a religion or nation before or since which offered such equitable conditions to a fallen foe? 

Government to-day does not permit people of other nations to acquire rights of citizenship until they are naturalized. Muslims were paying certain taxes, and contributing either wise to the exchequer; It would have been great injustice to provide for others – non-Muslims - out of his money. Similarly, it was impossible to tax the others on the same scale. Therefore, for them there was a special tax, in all cases less than the usual tax, which was levied for their protection. 

As to the last term, or condition, there is absolutely no threat or coercion in it. The Muslim laws of war are admittedly more humane than those of any religion; 

“And fight for the religion of Allah against those who fight against you, but transgress not by attacking them first for God loveth not the transgressors”

(Quran 2:190)

 Thus we see that soon after attending to the more urgent affairs after his arrival in Madinah, Rasulullahﷺ turned to that next in importance, namely, the establishment of friendly relations with the various tribes dwelling in or about Makkah. Again, if Islam had been aggressive, it would have offered them not friendly relations but just the bare alternative, “embrace Islam or take the consequences.”

 The Jews in Madinah whom Rasulullah ﷺ himself approached to avoid bloodshed were Bani Qainuka, Bani Nadir, and Bani Qurayzah. These were neither on friendly nor hostile terms with the two tribes, the Aus and the Khazraj.  Who had now embraced Islam, it was necessary to come to fresh terms for a truce, and the following, were offered and concluded in a pact: or the well “The Madinah Convention”

The Madinah Convention.

1. Muslims and Jews shall live as one people. 
2. A party shall keep to its own faith. Neither shall interfere with that of the others;
3. In the event of war with a third party, each is bound to come to the assistance of the other, provided the latter were the aggrieved and not the aggressors; 
4. In the event of an attack on Madinah both parties shall unite in defending it; 
5. Peace when desirable shall be made in consultation with each other;
6. Madinah shall be regarded by both as sacred, all bloodshed being forbidden there; 
7. And Rasulullah ﷺ shall be the final court of appeal in case of a dispute.

       Read these terms over and over again and you will not find word of force to be employed for the promulgation of faith as the alternative of life. The other charge often that the Muslim wars were undertaken for booty is equally wrong; for a people whose morals were so high would hardly render their wars unholy by waging them for booty instead of for the cause of Allah Rabbul Jalalluh.

     “Rasulullah ﷺ puts the religion of universal toleration into practice; he awards protection of life and property to the followers of other religions in the same way as he does in the case of a Muslim. He allows them to follow their own religion and observe their own rites. He grants concession to Christians.

 “No conquering race of faith has given to its subjects a nobler guarantee than is to be found in the following words of Rasulullah ﷺ; 

“To the Christian of Najran, and the surrounding territories the security of Allah and the pledge of His Rasulullah ﷺ are extended for their lives, their religion, and their property, to the present as well as the absent, and others besides: there shall be no interference with the practice of their faith or their observances; nor any change in their rights or privileges; no bishop shall be removed from his bishopric, nor any monk from his monastery, nor any priest from his priesthood, and they shall continue to enjoy everything, great and small, as heretofore; no image or cross shall be destroyed; they shall not oppress nor be oppressed; they shall not practice the rights of blood-vengeance as in the Days of Ignorance; no tithes shall be levied from them, nor shall they be required to furnish provisions for the troops.”

      “Similar concession was granted to the Zoroastrians in Arabia. I give a few extract from Rasulullah ﷺ letter to Farrukh bin Shahkaan, the head of a fire temple:

       “This is the letter from Rasulullah ﷺ to the freedman Farrukh bin Shahkaan, brother of Salman Farsi ra, and to his family and posterity that he may have, as long as they exist, regardless of which of them will turn Muslim or will remain faithful to his original creed…..

        “ This is my letter; Verily upon him (i.e Farrukh bin Shakhan) is the protection of Allah Rabbul Jalalluh also upon his sons, with regards  to their live, plains or hill as well as freedom of use of the wells and pasture which they possess. They must not be treated unjustly or oppressed. And those to whom this letter will be read must protect them (i.e the Zoroastrian), leave them free, and prevent the offenses from others, and not show hostility to them by insult or by using force.

         “They are entirely free in their possessions of fire-temples as well as the landed and property attached to the latter. No one also should restrict them in the use of rich dress, the use of stirrups, the construction of buildings or stables, performing burials, or observing anything which is accepted in their religion or sects. They must be treated better than all other (non-Muslim) people’s protection.”

           Rasulullah ﷺ allowed the use of arms on the following three occasions;

1.    To save a house for the worship of god from destruction, be it Christian, Jew, Hindu, Buddhist, or Muslim.  The Holy Quran says. 

”    Those have been driven from their homes unjustly only because they said: 

     “Our Lord is God” – For had it not been for God’s repelling some men by means of others, cloisters and churches and synagogues and mosques, wherein the name of God is often mentioned, would assuredly have been pulled down. Verily God helped Him. Lo! God is strong, Almighty”  

(Quran 22:40) 

2. To establish freedom of conscience. Everyone, according to Quranic teaching, has the right to choose his own faith, and no one should force his religious beliefs on others by persecution or otherwise. 

     "There is no compulsion in religion.” 

(Quran 2:256)

     And if a person does force his religious beliefs, it is the duty of a Muslim to fight against such religious persecution, irrespective of whether the aggrieved is a Jew or a Christian and the persecutor is a Muslim. The Holy Quran says: 

“F "Fight in the way of God against those who fight against you but begin not hostilities. Lo! God loveth not the aggressors and fights them until persecution is no more and Religion is for God. But if they desist, then lo!  God is forgiving, Merciful.” 

      (Quran 2:190-192)

3.    In self-defense. The Holy Quran says: 

   "Sanction is given unto those who fight because they have been wronged".        

(Quran  22: 39) 

    But in each case, a Muslim should suspend hostilities whenever the oppressor shows towards an inclination for peace. The Quran says: 

    “But if the unbelievers desist, then let there be no hostility except against wrong-doers" 

      (Quran: 2:193)