Chapter 51 - Prophet's marriages - The Prophet's Relationships

Rasulullahﷺ's genealogy to Prophet Abraham عليه السلام‎ reached 32 stages and most of the clans of Arabia traced their descent from one or the other of the ancestors of Rasulullahﷺ and this lineage, which Rasulullahﷺ always respected, must have in some way helped in the spread of Islam. In fact, most of the prominent personalities of Islam and close companions of Rasulullahﷺ were linked with him through ancestral ties. For instance, Saiyidina Umar Ibn Al Khatab رضي الله عنه descended from Rasulullahﷺ's ancestor, Ka'ab, from whom Saiyidina Ubaidah Ibn Jarrah رضي الله عنه also descended. Umm Amina Binti Wahab (Rasulullahﷺ's mother) descended from Kilab from whose brother Tiam descended Saiyidina Abu Bakr As Sidique رضي الله عنه. Sa'ad traced his descent from Manaf. 

Usman bin Talhah رضي الله عنه, key-holder of the Kaabah, was a descendant of Quasayy from whom also descended Saiyidina Zubair Ibn Awwam رضي الله عنه. Saiyidah Khadijah Binti Kuwalid رضي الله عنه also came from one of the descendants of Qussayy and Waraqa bin Naufal was her brother. Haris bin Abdul Muttalib bin Abd Manaf had three sons, Abu Ubaidah (killed in Badr), Tufail, and Hisein, well-known companions. Imam Shafe'I joins the ancestry through Abdul Muttalib. Saiyidina Usman Ibn Affan رضي الله عنه is linked with him through Abd Manaf.

Chronicles differ in the number of Rasulullahﷺ's uncles. The accounts of two of them are missing. One Uncle Zerar died very earlier. The following uncles of Rasulullahﷺ rose into prominence in Islamic history and their accounts are recorded. One of his uncles was Haris who died before the advent of Islam. His four sons Naufal, Abdullah, Rabi'a, and Abu Sufian Moghira became Muslims and rendered valuable service to Islam. It was Rabi'a whose blood claim was given up by Rasulullahﷺ at the time of the conquest of Makkah when all blood claims of the days of ignorance were annulled. 

Another uncle was Abu Talib who protected Rasulullahﷺ and despite the refusal to embrace the faith rendered great service to Islam. Out of his four sons, three accepted Islam and no Muslims are ignorant of the names and fame of Aqil bin Abu Talib رضي الله عنه, Saiyidina Jaafar Ibn Abu Talibرضي الله عنه and Saiyidina Ali Ibn Abu Talibرضي الله عنه. Similarly the two daughters of Abu Talib, Umm-e-Hani and Jaman became Muslims and the former's name came into prominence in connection with Rasulullahﷺ 's ascension (Meraj). One of his uncles was Saiyidina Hamza Ibn Abu Talib رضي الله عنه. who was killed in the Battle of Uhud and Hind had brutally mutilated his dead body and chewed his liver, which had greatly shocked Rasulullahﷺ. 

Saiyidina Hamza ibn Abu Talib رضي الله عنه had been enraged at Abu Jahl's harassment of Rasulullahﷺ and challengingly declared his Islam. Another uncle was Abbas bin Abdul Muttalib who while remaining at Makkah kept Rasulullahﷺ informed of all developments there and declared his Islam when the movement had passed out of its critical stage. One uncle Zubair died before Rasulullahﷺ assumed apostleship. He was very good-natured and had done much work in connection with the formation of Halful Fuzul. His son, Abdullah ibn Zubair رضي الله عنه, rose to great prominence in Islam. Another uncle was Abu Lahab who was not only his bitterest opponent but the most active leader of the opposition front. 

His wife was also a very bitter enemy of Islam and derived pleasure in oppressing Rasulullahﷺ. His end was very deplorable. He died of the plague and for three days his body lay unattended. People were afraid to go near it. At last, stones were thrown over it from the roof till the corpse was covered and he became his grave. His wife committed suicide by hanging herself with a rope tied to her neck. Two sons of Abu Lahab died as non-Muslims and two accepted Islam at the hands of Rasulullahﷺ in the Battle of Hunain. His daughter Durrah رضي الله عنه also accepted Islam.

Among Rasulullahﷺs aunts (father's sisters) was Umm-e-Hakim Baiza, wife of Kuzair bin Rabi'a (of the Abd Manaf branch). Her son Amir accepted Islam on the day of the conquest of Makkah and then Abdullah bin Amir also became a companion during the Caliphate of Saiyidina Usman Ibn Affan رضي الله عنه was made governor of Khorasan. Urdi, the daughter of Umm-e-Hakim, was the mother of Saiyidina Usman Ibn Affan رضي الله عنه. His other aunt was Onaima who was married to Jahsh bin Rabab. One of her daughters umm-e-Habiba was the wife of Saiyidina Abdur Rahman bin Auf رضي الله عنه and another daughter Hamna was first married to Mus'ab bin Umair رضي الله عنه and then to Talha bin Abdullahرضي الله عنه. 

From her second marriage, there were two sons, Muhammad and Imran, who became staunch Muslims. Abdullah bin Jahshرضي الله عنه was killed in the Battle of Uhud and buried with his maternal uncle Saiyidina Hamzah Ibn Abu Talibرضي الله عنه. The third aunt was Atikah who had a dream before the Battle of Badr and was taunted that even the daughters of Banu Hashim began to claim prophethood. The fourth aunt was Saiyidah Safiahرضي الله عنه who was first married to Haris bin Umayya and after becoming a widow was taken into marriage by Awwam bin Khawailid رضي الله عنه. 

From this marriage was born Saiyidina Zubair Ibn Awwam رضي الله عنه and also said ibn-ul-Awwam who took a prominent part in Jihad. When she saw the mutilation of the body of her cousin Saiyidina Hamzah bin Abu Talibرضي الله عنه, she set an example of patience and forbearance. His fifth aunt was Baraah who was the wife of Abdul Asad bin Hilal and Abu Salma was her son who was the first husband of Saiyidah Umm-e-Salamah رضي الله عنه. One of his aunts who were married to Umair bin Wahb on receiving the news of her son Talaib's acceptance of Islam wrote to him:

"Your maternal uncle's son is most deserving of your service. By God, if we women were as strong as men we should have protected him and countered his enemies. 

In these words there is the light of faith as well as an aunt's true affection for her nephew.

The mother of Rasulullahﷺ's father Abdullah, Fatimah binte Amr, belonged to the well-known family of Banu Najjar of Madinah. Rasulullahﷺ's great-great-grandfather Hashim had also married a daughter of the Khazraj clan, Hind binte Amr ibn Tha'alaba, and because of this Rasulullahﷺ's father Abdullah had very intimate relations with Madinah and incidentally, he died there while on a trade journey and was buried there. Rasulullahﷺ's mother went to Madinah to meet her relatives and visited the grave of her husband taking Rasulullahﷺ (at the age of 5) with her. 

Rasulullahﷺ stayed there for a month at Dar-un-Nabigha. When he migrated there he recalled the incidents of earlier 47 years. Sometimes, Rasulullahﷺ in a reminiscent mood remembered that there was a girl Anisah who used to play with him, how his mother used to sit at a particular place in that house, and about his father's grave at that place. Rasulullahﷺ also said that he had learnt swimming in the pond of Bani Adi bin An-Najjar. It was while returning from this journey that Rasulullahﷺ's mother died at Abwa. Obviously while the Islamic movement was developing, these relationships proved beneficial. The people of Madinah, particularly Banu Najjar must have regarded him as their close relative and in welcoming him Banu Najjar was in the forefront while the girls of the clan sang welcome songs.

Rasulullahﷺ was suckled for a few days by a slave woman of Abu Lahab, Thaubia, and Rasulullahﷺ was so considerate to her that he used to send her clothes from Madinah. Her permanent nurse was Halimah Sa'diah of the Banu Hawazin clan. Her elder daughter, Huzafa (know as As-Shama), had served Rasulullahﷺ in his childhood. When she came as a prisoner of war in the Battle of Hunain she told her guards that she was foster sister of their leader. She was brought before Rasulullahﷺ who most respectfully welcomed her and spread a sheet for her to sit on and his eyes became wet. 

Then he told her that if she wanted she might stay with him and if she wanted to return to her clan he would send her back. She wished to return to her clan and Rasulullahﷺ made arrangements accordingly and gave her generous gifts. Later, she became Muslim. It was to this foster relationship that the deputation of Banu Hawazin which came to talk about the prisoners of the Battle of Hunain and رضي الله عنه released all of them which had been allotted to the Quraish and following this all others released the prisoners of their share.

Saiyidah Zainab رضي الله عنه had already been married to Abul Aas bin Rabi'a in Makkah. The  mother of Abul Aas was the sister of Rasulullahﷺ's consort Saiyidah Khadijah رضي الله عنه and thus was his maternal uncle. Saiyidah Zainab رضي الله عنه had accepted Islam with her mother and migrated to Madinah. Later Abul Aas رضي الله عنه also accepted Islam and went to Madinah. The husband and wife enjoyed very affectionate relations to the extent that when before accepting Islam he was pressed by the people of Makkah to divorce her, he flatly refused. It was on account of this relationship that when he came as a prisoner of war he was released without ransom with the consent of Muslims, while his commercial goods captured earlier were returned to him. 

Saiyidah Ruqayyah رضي الله عنه was married to Saiyidina Usman Ibn Affanرضي الله عنه in Makkah and this was the first couple who migrated together to Abyssinia. She died in the second year of Hijrah and in the third year, Rasulullahﷺ gave his other daughter, SaiyidahUmm-e-Kul sum, in marriage to Saiyidina Usman Ibn Affanرضي الله عنه. Saiyidatuna Fatimah Binti Rasulullahﷺ was married to Sayidina Ali Ibn Abu Talib رضي الله عنه and thus two most prominent leaders of the Islamic movements besides being related by blood were also connected by marriage and these relationship was very helpful in the activities of the movement.

Prophet's Marriages

Biased European Orientalists have raised much controversy over Rasulullahﷺ's marriages and it is, therefore, necessary to clarify points in this respect.

The early period of history which extends to the time of Rasulullahﷺ was the age of multiple marriages and polygamy was an integral part of every social system. Large tracts of land were lying vacant and wherever there was population it was sparse, while vast resources of living were still lying untapped and naturally it was necessary to increase the population. So, with few exceptions, the prophets including Israelite Prophets had several wives. 

Rasulullahﷺ came at the end of this trend of increasing population and it was only through him that for the first time a limit was put on the number of marriages Rasulullahﷺ 's marriages were according to prevailing custom and he did not contract any marriage after injunctions on restriction of marriage were revealed to him. In fact, Rasulullahﷺ had only two genuine marriages on his own, one with Saidatuna Khadijah binti Kuwalid رضي الله عنه and the other with Saidatuna Aisyah Binti Abu Bakrرضي الله عنه. The other marriages were contracted on various urgent considerations. And it was these considerations that moved Rasulullahﷺ, despite his active life and frugal living, to take so many wives which was in fact a sacrifice on his part. 

Then we must take into consideration that a young man, who had spent 25 years of his life as a model of chastity and modesty in a social environment of wine and adultery selected at the age of 25 not a tantalising beauty, but a widow of 40 years and spent another 25 years with this single wife, could be accused of  sensuousness, particularly when he had himself declared that he had no sexual attraction for women. Then the time of his multiple marriages began from his age of 55 and extended to the age of 59, while among these wives all except two were above 36 and 50 could he not get younger and lovelier girls to marry? 

Then we have to consider that Rasulullahﷺ had taken a stupendous task upon himself which did not give him much time for rest or relaxation, whose greater part of the time was devoted to the affairs of the state and society and who even in his hours of privacy stood in prayers till his feet were swollen. How could such a person be accused of sexual indulgence? On the other hand, we find no resemblance between him and the indulgent conquerors and rulers. Rasulullahﷺ was neither oppressive, nor fond of wine music or dance, or costly apparel, did not load his consorts with silk and gold, and never put their interests above the interests of his mission. 

On one occasion when his consorts demanded an increase in their allowances, he told them that if they were content with a frugal life, they could remain with him otherwise he would release them with due consideration. The last point to be considered is the exclusive and well-defined tribal system of those days with prejudices against men of other clans. In Arabia, no one could carry on the work of reform and uplift unless he belonged to some specific and respectable clan and so in the interests of his mission Rasulullahﷺ needed an inter-tribal relationship.

Taking each case separately we find that Saiyidah Juwairiah رضي الله عنه belonged to Banu Mustalaq, a rebellious clan that was very powerful. Her father was a notorious robber and the entire clan was the bitterest enemy of Islam from the start. They were at the forefront of every opposition party and never consented to enter into any pact. At last, it was suppressed by military action, but when Rasulullahﷺ married Saiyidah Juwairiah رضي الله عنه, the Muslims released all their prisoners saying that they could not keep Rasulullahﷺ 's relatives in bondage, and it was due to this marriage that the whole clan gave up robbery, and became peaceful and obedient to the laws of the Islamic state.

Saiyidah Maimunah came from a very powerful and recalcitrant clan of Najd and was the sister of the wife of its chief. It was this clan that had brutally murdered 70 members of a missionary deputation. This marriage changed the whole atmosphere and Najd accepted Madinite's authority. Sayidah Maimunah's many other sisters were also married to prominent chieftains of the clan.

Saiyidah Umm-e-Habibah رضي الله عنه was the daughter of the Quraish chief Abu Sufian and after this marriage, Abu Sufian never fought against Rasulullahﷺ. This marriage was largely responsible for the conquest of Makkah. Saiyidah Safiyah رضي الله عنه was the daughter of a very prominent Jewish chief, Huyayy bin Akhtab and in consideration of her family status, she could not be merged into the ordinary household. So Rasulullahﷺ himself married her. After this marriage, the Jews did not dare to revive their opposition. With the permission of Rasulullahﷺ, Saiyidah Safiyah رضي الله عنه used to give financial help to her Jewish relatives.

In the case of marriage with Saidatuna Hafsah binti Saiyidina Umar ibn A Khattab رضي الله عنه, it was the prophet's desire to bind in a relationship with those of his companions who were his advisers and trained for leadership. Rasulullahﷺ had married Saiyidina Abu Bakr's daughter, married two of his daughters to Saiyidina Usman ibn Affanرضي الله عنه and one, Saidatuna Fatimahرضي الله عنه, to Saiyidinat Ali ibn Abu Talib رضي الله عنه and so Saiyidina Umar Ibn Al Khattab رضي الله عنه could not be kept outside of the circle of relationship and by marrying his daughter Hafsah,  Rasulullahﷺ forged a strong bond of relationship among the leaders of the Islamic movement.

Sometimes a marriage was contracted to placate distressed feelings. The prophet had married his first cousin Saiyidah Zainab رضي الله عنه to his freed slave Zaid bin Harithtah رضي الله عنه, whom Rasulullahﷺ had adopted as his son. It was intended to break the family barrier but the marriage did not prove a success and ended in divorce. Now Saidatuna Zainabرضي الله عنه was left alone and Rasulullahﷺ felt his responsibility in the matter. He also had to break another convention that an adopted son did not become a real son. So the difficult problem was solved by marrying Saidatuna Zainab binti Rasulullahﷺ(as mentioned in the Qur'an).

The political significance of Rasulullahﷺ's marriage with Saidatuna Umme-e-Habibah, رضي الله عنه daughter of Abu Sufyan, has been mentioned earlier. There is also more significance to it. Saidatuna Umme-e-Habibah, رضي الله عنه was first married to Ubaidullah and migrated with him to Abyssinia, where Ubaidullah became a Christian and a drunkard. Excess of wine killed him. Saidatuna Umme-e-Habibah, رضي الله عنه held tenaciously to Islam. It was a double shock to her that her husband became a Christian and died and she badly needed solace. 

The prophet sent Amr bin Umayya Az-Zamri رضي الله عنه to king Negus with the proposal of marrying Saidatuna Umme-e-Habibah, رضي الله عنه, who was so overjoyed that she gave away all her ornaments to her slave girl. King Negus himself performed the marriage in absentia and paid her a dower of 400 gold coins and gave them a feast. It is also reported by some that marriage was renewed at Madinah and another marriage feast was given. Umm-ul-Masakin Zainabرضي الله عنه, daughter of Khuzaima bin Haris, belonged to Hawazin clan. Her husband was killed in the Battle of Uhad and to rescue her from widowhood Rasulullahﷺ took her as his wife.

Eleven marriages of Rasulullahﷺ have been established. Reports of larger numbers are exaggerated and unconfirmed. Of these, Saidatuna Khadijah binti Kuwalid رضي الله عنه died before the Hijra, and Saidatuna Zainab رضي الله عنه, daughter of Khuzaima, died only three months after her marriage in the third year of Hijra. In his last days, Rasulullahﷺ had nine consorts with him, and out of these Saidatuna  Saudah, رضي الله عنه had given up sexual relations. After the restrictions were imposed Rasulullahﷺ did not marry but despite the restriction of keeping four wives at a time Rasulullahﷺ was permitted by revelation to continue all these, for, besides the aforesaid considerations, Rasulullahﷺ's wives were mothers of the faithful and if divorced they would have been left unprotected. Furthermore, these consorts were helpful in spreading the Islamic way of life to the women.

If we ponder over the political significance of the  Rasulullahﷺ's marital relations we find that the following clans were thus linked up with  Rasulullahﷺ 

(1) Bani Asad bin Abdul Uzza, 

(2) Bani Amir bin Luayy, 

(3) Bani Tiam, 

(4)Bani Adi, 

(5) Bani Makhzoom, 

(6) Bani Umayya, 

(7) Bani Asad bin Khuzaima, 

(8) Banu Mustalaq, 

(9) Arab Jews, 

(10) Banu Kelab, Kalb and Salim, 

(11) Banu Kinda.

Distributing these clans geographically we find that Rasulullahﷺ position had become inter-tribal, which succeeded in uniting all the important clans and ended opposition and resisting ambitions, even suppressing longstanding feuds. For a movement that aimed at establishing universal peace and justice, it was beneficial to pave its way to polygamy which was in fact a great sacrifice.

 

Chapter - 48-Rasulullah's Establishing Political Contacts, Diplomacy & Relations.

 1. The missionary spirit- Political Contacts, Diplomacy & Relations.

Simultaneously, with the extending of invitations to tribes to accept Islam, Rasulullahﷺ also explored the possibility of widening his area of political activity. The political contacts of Rasulullahﷺ were based on three outstanding documents, viz., the first and second pledges of Aqaba, and the constitution of the Islamic state of Madinah. In the first pledge of Aqaba which some young men of the Ansar clans of Madinah executed with Rasulullahﷺ, there were matters of belief and morality such as those offering the pledge would not assign partners to God, would not steal or commit adultery, would not kill their children, would not unjustly accuse anyone and would not disobey Rasulullahﷺ in any act of virtue. 

In the second pledge of Aqaba, the following items were also included: "That we will listen to and obey Rasulullahﷺ in everything whether in ease or in difficulties and whether we like or dislike any of his injunctions and whether we hold different views and that we will not be afraid of calumnies and never dispute the leadership." Thus Rasulullahﷺ established political contact with the Ansar and the foundation was laid for an Islamic state. This pact also declared that when Rasulullahﷺ migrated to Madinah the Ansar would protect him as they protected the members of their own family. Rasulullahﷺ at the same time appointed twelve persons of the Ansar as a representative to be responsible to Rasulullahﷺ for all matters concerning them. 

According to Abdullah bin Abu Bakr, Rasulullahﷺ told these representatives, "You will be responsible for your community just as the companions of Prophet Jesus were responsible to their Prophet, while Rasulullahﷺ himself will be responsible for his community (of Makkah)." Thus the representatives were entrusted not only with religious responsibility but also political, and the administrative form given to Madinah was not only religious but also political and that on the very first opportunity it would form itself into a state as was done just a few months later. 

The constitution intended for this state is the monument of the genius of Rasulullahﷺ which has no equal in history. No new state had ever been established without the use of some force. When the state is based on an ideology and is established in an alien atmosphere with the cooperation of divergent elements its peaceful establishment is a unique phenomenon and its constitution indicates the rare genius and political foresight of its framer. The parties to the contract included Muhajirs, the two great clans of Ansar, Aus, and Khazraj, their non-Muslim clansmen, the Jews, and various Jewish warring clans.

Rasulullahﷺ had a material relationship with the people of Madinah and had spent some of his childhood there. Thus he was not unfamiliar with the place, and after establishing contact with the people of Madinah in the early days of his preaching he had very carefully studied its political situation and obtained knowledge of the affairs of its various elements. 

The entire population of Madinah at the time must have been about 5,000 of which nearly half were Jews and the Muslim group including the migrants and the Ansar could not have been more than 500. With this virilely organized minority, Rasulullahﷺ had taken up the leadership of a population of 5,000. The two clans of the Ansar which were divided into twelve sub-clans had a history of intermittent clashes and the general population was tired of these clashes and counter-clashes, for it always happened that some Arabs and some Jews on the one side and some of both on the other side fought their battles. 

People were thus hankering after peace and constructive leadership. The two great clans of the Jews were also divided into ten subclans. When they saw the Ansar aligned with Rasulullahﷺ they found themselves isolated and when Rasulullahﷺ tried to appease the Jews and appealed to their finer feeling the ground was prepared for creating a politically unifying force. To understand the different elements of the population of Madinah to comprehend their political interests and problems and then to turn their psychological trend in a particular direction and all this in the briefest period was a feat of the highest political acumen which was awe-inspiring.

All these factors helped in the drafting of a constitution that contained 53 clauses. It began with the benediction "In the name of God, the Benevolent, the Merciful" and the very first sentence clarified the basic ideology of Islam. It declared: 

"This document is from Muhammad Rasulullahﷺ, salutation, and peace upon him" The vital factor of this organized group was the Muslims, and its scope was indicated thus: "Between men of the faith and Muslims of the Quraish and Madinah and those who follow them and are attached to them and fight along with them", The Jews were included with the words "and those who are with the men of the faith", and constituted into one community.

Summary of The Madinah Constitution. (The Political Clauses)

(Clause 1). The Jews who cooperated with the Muslims would have equal civic rights.

(Clause 3 to 12). The Islamic term "in the path of God" was included in the constitution.

(Clause 13). Certain clans were specifically named to observe virtue and justice on lines agreed upon among the Muslim 

(Clause 14). In case of any doubt or difference reference should be made to God and the prophet.

(clause 15). It was enjoined on all pious men of the faith to stand together in suppressing any crime or sin or oppression. In peace and war, all Muslims are joined together 

(Clauses 25-35). Then it said, "In contrast to others, men of the faith are knit into one brotherhood" 

(Clause 16). The responsibility for oppression or murder would be on the person concerned or his family (as the family had to participate in the blood money) and on no other.

(Clause 17). It was made incumbent on the men of the faith to stand together to avenge the bloodshed and that no one should give protection to a murderer, and if excesses were committed on them and blood was shed they should avenge it 

(Clause 19),22). It was also enjoined that no Muslim should kill a Muslim or a non-Muslim nor any Muslim should help a non-Muslim against a Muslim ( (Clause 19) as also the term "tyranny", "virtue" and "sin" )

(Clause 20) and the word "The help is to the oppressed" as a specific Islamic principle was established as an international principle and that God was with him who was the most sincere and faithful in obeying the provisions of this constitution.

Clause 21). In the matter of expenses of the war, it was considered that some people, particularly the Jews might prove miserly and so it was resolved that every constituent should bear its own war expenses 

(Clause 23). Muslims of the humblest position could give protection to anyone and all should respect it in the name of God.

(Clause 25). Thus while the Muslims were one community both in politics and religion and had a double responsibility non-Muslims had only political responsibility and were assured of religious freedom. Thus it was on basis of this constitution that the   Islamic state of Madinah was founded and Rasulullahﷺ's leadership was established while an area of 100 square miles with a population of 5,000 was made its headquarters where for the first time ground was cleared for the spread of the Islamic message

(Clause 26). In the matter of defense it was resolved that if Medina was attacked, all the constituents would be bound to defend it.

(Clause 36) but in the case of a religious fight of any party, others would not be bound to participate in it  It was also specified that pious men or faith were on the best and straight path. 

(Clause 37). If any of the constituents of the constitution was attacked, all the other constituents would join against the aggressor. It was also enjoined that no one would take military action without the permission of the prophet. The responsibility of blood money and ransom for prisoners was as prevalent among the Arabs as also the responsibility of paying the debt of a poor debtor. 

(Clause 39). All the constituent units of the constitution were declared to be one single community.

(Clause  44). The responsibility of blood money and ransom for prisoners was as prevalent among the Arabs as also the responsibility of paying the debt of a poor debtor. Religious freedom was assured to all with the word "for you your religion and for us ours" 

(Clause 45). If the constituent were called to make peace everyone would participate   In order to keep the Quraish out of this alliance it was resolved that no non-Muslim citizen would protect the person or property of anyone belonging to the Quraish nor would stand against a Muslim in this respect 

(Clause 42,46,47). The geographical boundary of Medina of about one hundred square miles was declared not only as the primary base of the Islamic state but also a sacred city (Clause 39). All the constituent units of the constitution were declared to be one single community. 

(Clause 44) . Religious freedom was assured to all with the word "for you your religion and for us ours" 

All the agreements and pacts with the Arab clans were based on the principles enunciated in this constitution and as soon as the internal order was established Rasulullahﷺ started his international campaign, as Islam is a universal message that could not remain confined within the boundaries of Arabia. The success of Rasulullahﷺ's works is most astounding because, within the brief period of 13 years, he completed his preliminary mission and prepared a body of workers and in eight years' time he established an Islamic state after winning over all hostile forces and within his life carried the message to the surrounding states. 

After performing his postponed Umra in 7 Hijra, Rasulullahﷺ sent a letter through special messengers to the rulers of neighboring countries. It may be noted here that under the government of those days, the people had no civic rights and the kings did not like any foreigner to approach their subjects directly. 

That is why the letter was addressed to the kings directly and the form of address was "To the Chief of Rome" or "Chief of Iran" or "Chief of Qibt", and in the letter to the rulers of Iran and Rome, it was specifically stated that if they rejected the message the responsibility of the wrong action of their people would be on them. The form of address adopted in these letters was the prophet's own and the seal was prepared with the words "Muhammad, Rasulullahﷺ". 

Each letter began with the name of God, the Benevolent and the Merciful after which was the name of the prophet as the writer and then the name of the addressee, and then in the briefest and most comprehensive words, the object was mentioned. A special phrase written in these letters was "Accept Islam and be safe" which was full of meaning: on the one hand declaring that Islam is the only path to peace, and on the other warning that if they rejected it they would not remain safe. 

The letters were not stereotyped but took into consideration the peculiar conditions and religious trends of each country. Besides, the messenger sent to each ruler was one who knew their language. There were men among Rasulullahﷺ's companions who knew the languages of the neighboring countries on account of their commercial contacts while some of the companions were specially instructed to learn a foreign language.

Madinah Constitution:

After the Hijrah, the biggest problem Rasulullahﷺ faced was establishing unity in the cosmopolitan Madinah society. It was necessary to put out of the way any potential danger from within Madinah while struggling with the Quraish. In order to open up flanks, the center should not be problematical. Consolidating unity among Muslims by making the Ansar (residents of Madinah) and Muhajireen (immigrants to Madinah) brothers to one another, Rasulullahﷺ documented brotherhood with a written text. It would only be possible to unite with Jews and non-Muslim Arabs on the common interests of people from Madinah. As a result of negotiations, a text emerged that put forth the rights and responsibilities of each group. This text is referred to under the heading in classical Sirah of “agreements made in Madinah.” Compilers of the last period accept this as the “first constitution in the world and Islamic history.”

Uniting all the groups in Madinah under his rule at their own will, Rasulullahﷺ recorded one more of the most important and successful turning points of politics. The statement at the top of the document, “The Quraish and Yathrib (Madinah) believers and those in allegiance to them constitute a community separate from other people,” is very striking. When passages are classified under topics, this document includes around fifty articles.

It sets rules for many matters that are included in modern constitutions like state integrity; structure; organs; who is responsible for the administration, the judiciary, and legislation; belief and religious freedom; the sovereignty of law; the concept of the country; relations between individuals and administration; and rights and responsibilities.

The rules of the Constitution that revolved around the common interests of the citizens of Madinah can be summarized as follows: Except for religious wars, an attack made on one of the parties will be mutually defended; economic responsibilities like paying ransom and compensation will be met mutually; the ties of one party will be binding on the others; most importantly, no party can cooperate with the Quraish for any reason.

Thus, during the struggle against the Quraish and in the midst of the activities to spread Islam, treachery and dissension from the non-Muslims in Madinah were prevented; the roads to friendship between the Quraish and parties in Madinah were closed; and an opportunity was born for non-Muslims in Madinah, who were allied with Muslims in the new Islamic state and who lived intimately with them, to get to know Islam first-hand and through living examples.

Alliance Agreements

Establishing security and unity in Madinah and getting acceptance of his sovereignty, Rasulullahﷺ began political relations with tribes outside of Madinah. Rasulullahﷺ made agreements with surrounding tribes via detachments of troops or delegations he sent to them.

In the second year of the migration, he made agreements with the following tribes between Madinah and Makkah: Banu Damra, a three days distance from Madinah, and their branch, Banu Ghifar; several weeks later with the Banu Juhayna living in Buvat; and four months later the Banu Mudlich living in Zulushayra. At the end of the same year, an agreement was made with the Aslam Tribe. Similar expressions are used in all these agreements: they guarantee that the parties will not attack each other, and that they will remain neutral or when one of the parties is attacked, they will help each other.

With these agreements, Rasulullahﷺ made an agreement with these tribes before the Quraish did, prevented opportunistic attacks from their neighbors, and secured his surroundings while struggling with the Quraish. Beyond all these, with the agreements, the caravan route of the Quraish was put under control and blockade since the above-named tribes were all located on the caravan route.

Shortly after the migration, the tribes on the roads going north to the coast from Makkah had become Muslim or allies of Muslims.

This economic war Rasulullahﷺ waged against the mushrik Quraish was supported with another tactic. He sent five-hundred pieces of gold to Makkah, which was suffering from famine because they could not send caravans, and had it distributed to the poor, aimed at gaining the sympathy of the people.

Rasulullahﷺ announcing the Huzaa Tribe as an ally of the Muslims as a result of the Hudaybiyah peace was another part of his policy to put the mushrik Quraish under blockade. This tribe was close to Makkah. There is a letter of friendship from Rasulullahﷺ’s showing the cooperation between them. Rasulullahﷺ would get secret information from members of this tribe regarding the Quraish.

Hudaybiyah Agreement of Peace.

While, on the one hand, exhausting his strength for struggle by putting the Quraish under blockade, on the other hand, the Prophet was seeking an opportunity to sign a peace with them. By means of this peace, he would be able to realize some plans easily. As a matter of fact, the Jews were about to be a big danger to Madinah. The Khaibar Jews were trying to ally with the Fadak Jews by giving them Khaibar’s dates. Without resolving the Jewish matter, Muslims could be hit from behind by the Jews while at war with the mushrik Quraish or, while at war with the Jews, they could be hit from behind by the mushrik Quraish. 

As a matter of fact, the treachery of the Banu Qurayza Jews in the Battle of the Ditch had caused the Muslims some major difficulty. In addition, in case of peace was to be made with the mushrik Quraish, power could be gained in regions like Bahrain, Amman, and Yemen, which were under the control of Iran and had been defeated by the Byzantines. It would be easier to spread Islam in an environment of peace.

In the 6th year of the Hijrah of Rasulullahﷺ headed off with 1400 Companions for the purpose of visiting the Kaaba. It can be thought that, by taking advantage of amnesty during this month when war was forbidden, there was an aim to make a dialogue with the Quraish with this trip. Rasulullahﷺ had announced that he would make an agreement with the Quraish regardless of the conditions, and he informed the Quraish of this decision. Actually, the Quraish who had become greatly weakened economically were in favor of this peace. After long negotiations, the agreement was signed.

Although at first glance some rules of the agreement may appear to be against the Muslims, actually it was a great conquest. The farsightedness of Rasulullahﷺ’s insistence upon signing this agreement in spite of all the resistance from the Companions was understood later. As a matter of fact, while returning to Madinah after signing this agreement, Surat Al-Fath was revealed and Allah announced that this peace was a clear victory.

Zuhri explains clearly why the Hudaybiyah Agreement of Peace was a conquest: “There could be no greater conquest than this in Islam. Previously people (pagans and believers) would fight when they came face to face. When peace was signed, war was left aside and people were sure of each other. When they met face to face, they talked and debated. Some became Muslim when Islam was explained to them. Within two years after this peace, the number of new Muslims was greater than the previous number of Muslims.”

With this agreement, the Quraish accepted the Islamic state as a party and officially recognized it. More than that, they showed their weakness by signing the peace and they indicated that they were abandoning the struggle. For this reason, the authority among the mushrik Arabs was completely shaken and Muslims began to assume the authority. This event elevated Muslims in the eyes of all Arabs. 

After this, they began to enter Islam in large groups. Also, during this period of peace, Rasulullahﷺ, sending letters of invitation to all rulers and administrators he could reach with the means of that time, conveyed Islam’s message to very distant places. The Jewish presence in Madinah was eradicated at this time. Also, the abrogation of this peace by the mushrik Quraish gave a legitimate necessity for the Makkan conquest. Islam’s sovereignty was completed in Arabia with this conquest.

 (The Prophet Muhammad`s Diplomatic Tactics in Alliances, Guarantees, and Agreements),¨¨ Erciyes UIFD, 5, 1988.

Thus, the demised of one who had enriched the world with a new message and new life, who suffered excruciating tortures in his efforts to take humanity safely to the right path, faced all reverses unflinchingly and accepted no remuneration for this great task.

The hostilities Rasulullahﷺ encountered for our sake, the most dangerous paths he treaded without taking anything from us, sacrificed everything for the establishment of the Islamic system and then created a new era of history, prepared a great nation, brought forth new worlds of thought and knowledge, made every part of our being indebted to him. And for this indebtedness no compensation that we can possibly pay will be adequate we, therefore, pray to Allah to accept our gratitude and from His unlimited treasure of Mercy, shower blessing on Rasulullahﷺ’s soul, raise it to the highest honor and status and give further life to his message and mission Amen!!

1.Naim Siddque ( Muhcsin al Inssaniyat)

2.For the entire text, please see, Polat, Salahattin, ¨¨Hz. Peygamber`in (SAV) İttifak, Teminat ve Anlaşmalarındaki Diplomatik Taktikler (The Prophet Muhammad`s Diplomatic Tactics in Alliances, Guarantess and Agreements),¨¨ Erciyes UIFD, 5, 1988.

Chapter 50- The Missionary Spirit of Diplomatic Deputations.

The Missionary Spirit of Diplomatic Deputations. 

The state of Madinah arranged to send missionary and diplomatic deputations to neighboring territories even under the most trying conditions of wartime with the result that at least on four occasions members of missionary and diplomatic deputations were brutally massacred by recalcitrant elements. Simultaneously, several men were trained to work in different areas. On a much wider scale, its civil officers did missionary work and advanced the cause of Islam. Civil officers of the Muslim state were not mercenaries and were quite different from officers of other states. They carried out the highest responsibilities for token remuneration. 

The governor of Makkah, for instance, Atab bin Usaid رضي الله عنه, was given only one dirham per month. The civil practices of modern politicians were unknown to them. There was no transgression, no paraphernalia and trappings, no aloofness from the people, no indifference to the needs and requirements of the public, no guards and no security staff during their rounds, no bribes, no sycophants or flatterers, no indiscriminate largesse, no drinking parties, dance or music. 

They were a different breed of officers who worked for nominal pay, lived very simply, did their work with honesty, dispensed impartial justice, and were sincere worshippers of God. Their conduct must have won over the people and when they conveyed the message of truth it must have gone deep into their hearts in some places, the entire population was attracted to Islam due to the impact created by their ideal life. 

For instance, when Abu Musa Ash'ari رضي الله عنه was appointed governor of Zabeed and Aden, the whole population accepted Islam in a short time, while Jarir bin Abdullah Bajli رضي الله عنه converted all members of the Humair ruling families. Thus the message of Islam continued to penetrate the remotest corners of Arabia bringing about a mental revolution and moral transformation. The bedouin population of Arabia was poor and lived a nomadic life on the meager income from their cattle or resorted to armed robbery. 

In the hamlets and villages, their chiefs snatched away all the produce of their labor. Large cities were few and comparatively better off but even there, the gulf between the upper and lower classes existed, the former living in affluence and the latter condemned to starvation level. The rich spent their income on women and wine, gambling, and other vices and some of them, particularly the Jews, carried on a moneylending business and exploited their customers. 

The masses in Arabia lived in abject poverty and ate even dried blood, and boiled skin of animals. Education and medical aid were lacking and even those who had learned something had learned it through practical experience. For treatment of disease, they prayed to their idols or used charms and potions, and the soothsayers and astrologers exploited them. 

In short, the basic need in Arabia was bread, and in a population whose only problem was how to keep the body and soul together no lessons in higher truths could be taught or learned. Any ideology aimed at raising the level of a people steeped in abject poverty could never succeed by mere preaching or sermons on moral values. 

Even if the rod is used to establish order and teach morality the system will become an anathema to the public. Humanity can be conquered by a moral ideology only when along with concern for the Hereafter the problems of this world are also tracked when along with moral uplifts, economic problems are also solved. The movement which Rasulullahﷺ launched while giving the light of faith and moral values also propagated the most effective methods of providing the fill for the stomach. In the brief moral code of the earliest Islam, feeding the hungry was given the highest importance, while care of the orphans, widows, and wayfarers was an incumbent duty of every Muslim.

In this poverty-stricken land, there were vested interests that had the monopoly over cash and kind, agricultural produce, and cattle. To take this wealth from the rich for the use of the poor was not an easy task and unless this problem was solved the higher problems of life could not be tackled. The economic laws of Islam received by stages sufficed for the distribution of wealth in a modes economy, but the vested interest had to be attacked. Jihad solved this problem automatically in the most efficient manner. Islam retained its share in the war booty and under this right the accumulated wealth wherever it exist was brought into circulation. Jewish usury which was extorted from the poor was swept away by the booty. The wealth of the people of Thaqif was taken from them and spread all over Arabia. 

Similarly, wherever the mischief-making clans raised their heads the greater portion of the wealth of their chiefs and men of wealth was taken from them and put into circulation. Then the Muslim state realized, from all owners of land and commercial assets, taxes in the form of Zakat from Muslims and Jizia from non-Muslims and the greater part of them particularly Zakat, was earmarked for the poor and every year large quantities of foodgrains, dates, and cattle were transferred from the rich to the poor. The moral approach was also made in solving the economic problem and the central society of Madinah was the most successful experiment in social equality mingled with the economic fraternity. 

The whole of Arabia saw the grand spectacle of uprooted people, penniless slaves, starving bedouins, and destitute youths rising to new heights after coming under Islam. They not only stood on the equal status of the highest families and fearlessly challenged the proudest men but at the same time got relief from all their worries, were provided with shelter, work, and weapons, and sometimes even with conveyance, and no obstacles were placed in their marriages. And this order of Islamic brotherhood was not confined to Madinah alone but was gradually spreading on all sides, and a day came when the whole of Arabia was enjoying these benefits. 

Then Rasulullahﷺ himself, given the Problems affecting the common man, adopted the most generous methods both in his own person and also as head of the state. He kept nothing in his personal possession and whatever wealth came to him, he promptly distributed it among the poor and the needy. Wealth was not allowed to accumulate in the Baitul mal and whenever any deserving man came he was helped to the utmost limit and when nothing was left, he even borrowed to help a needy caller. Accounts of Rasulullahﷺ's generosity were carried far and wide and needy persons from all quarters came and received help. The aim of this generous distribution of wealth was not a bribe to attract people to Islam but to equalize wealth and bring about a unified economic system. 

To sustain the people grounded down by economic distress and lift the community from economic degradation were among the basic demands of Islam. Those who were victims of economic oppression and were so worried by hunger could not be moved by higher aims of life and were eligible for sympathetic and generous treatment. Most of the Arab population was in this condition and while they needed the light of Islam they were also in need of food and clothing. 

The people of Madinah who under the Islamic system of economic brotherhood received the opportunity for the first time to rise above their physical worries and think of higher values of life must have cleared all obstacles for the spread of Islam. The economic system of Islam would have taken some time to develop in full but from the very beginning people must have begun to look to Madinah for solutions to their economic problems in addition to receiving the light of Islam.