Medina: The Initial Phases of Urban-Nation Initiation

Hijra was full of hardships. Messenger Muhammed ﷺ got to Medina safely with the protection of Allah almighty from the hands of Quraish. He migrated to Medina with precise plans nonetheless, the circumstances around were not so apparel. Tribal conflicts and wars were the image of customary.

The economic and outdated social issues remain comparable. Another major challenge was the rehabilitation of the Muhajirs, who arrived from Meccah. Altogether, the people of Medina had countless hopes in the Messenger.

Messenger entered Yathrib (old name of medina) in the face of several crises. The Messenger cautiously took each step alike. It was the commencement of the history that transformed an uncultured society to furthermost civilised society. The messenger was well cognisant of the stipulation to convert Yathrib into (medinathu-al-rasool) ‘’the city of messenger.’’

Messenger Muhammed ﷺ initiated his work by constructing two masjids in Quba and the next in medina. These served as a headquarters more willingly than just a place for worship. Those masjids embodied as the different spheres of a community, together with parliament, courts, and rehabilitation capital. And a special space was reserved for public use, it was the place where the initial phases of Medina nation-building hosts. These symbolizes the everlasting social responsibilities of masjids.

Messenger was fully involved in the construction of masjids. The site of the Medina masjid belongs to the orphan brothers Sahal and Suhail, although they were willing to give the land for free, the messenger bought it for ten gold coins.

The messenger himself started the construction by placing the first stone in its right place and he was also present in its subsequent activities. Messenger Muhammed ﷺ said to one of his Companions who came to carry the stone in messenger’s hand,

“Take another one, you are more in need of Allah than I am.”

As a leader, he was not just a spectator, he encouraged them by linking with his followers.

Messenger was introducing the best character of a leader to the society. He also set a good example of ecological balance by building roofs with palm trees that had to be cut for the construction of masjid.

The messenger reserved a special place called Al-suffa in one edge of the masjid. It was for the educational advancement of the believers in medina. Many Renaissance heroes and social reformers emerged from same school. The messenger gifted best talented persons in different fields to the country. The Khulafa ‘Rashids, the best rulers the world has ever seen, were a family in this Suffa.

Messenger moulded about one and a half million Campanians of with virtue and morality. They passed all the knowledge gained from the Suffa to the community. The Prophets created an intellectual revolution among the ignorant society. It is recorded, that up to seven hundred students attended the school at the same time. Historians have described it as the first residential university and the first open university. A good portion of the students at Suffa were from the lower strata of society. They strengthened Islam in worship at night and in battle during the day.

The rehabilitation of the Muhajirs was very complicated. Medina alone was not sufficient to receive those empty-hand immigrants. This is where the Ansari rehabilitation projects become a role model for the world.

The modern society who deters the refugees crossing border, has to learn a lesson from medina. They accepted messenger’s instructions and ready to submit everything. The messenger named the rehabilitation program as ‘Muaqaat’. Historian Wel Hosson introduces it as an early stage in the development of the Muslim community. It is generally observed that Ibn Khaldun’s theory of group consciousness is derived from this instance. Even though medina’s socio-economic conditions were not ideal, the people of Medina accepted foreigners as more important than their own family.

Messenger Muhammed ﷺ initiated the doctrine of group consciousness by assigning each Muhajir to each Ansar. This was based on the saying, “No one can be a true believer until they loves to their brother what themselves loves for.” This hadith has become popular all over the world under the name of Universal Golden Rule.

They were enthusiastic to give everything belongs them to theirs friends. Those who had more than one wife, he makes married to his brother with one of his wives. Even supposing, the Meccans did not conceit any of these aids. but friend’s reply to Ansari, who was willing to sacrifice his farm and his wife, was that ‘show me the way to the market and I could go and make trade and live’.

Some critics say that the people of Medina did such things for the socio-economic development of Medina but the fact is that the Muhajirs were those who left their families and possessions and migrated. Therefore, it is completely unrealistic to expect such benefits from them.

Anthropologists describe tribes as a society with common structural and functional aspects. There were forty-four tribes in Medina when the messenger had reached there. The most prominent of these were the Aus and Khazraj tribes. It was the responsibility of the messenger to reconcile these fraternal families.

The protracted Battle of Bu’at further infuriated their conflicts. The Aus were the dominant tribe in medina. Hence, it was from Aus who welcome messenger. After reaching Madinah, the messenger searched for Asad ibn Surara of the Khazraj tribe. Messenger Muhammed ﷺ reminded them that he was not allowed to enter this province. He said that Asad was under my protection and that he should be brought here. The next day he arrived at the Masjid Quba with fifty followers.

Messenger spoke to them about the necessity of brotherhood and contact. The Aus representatives were also ready to make peace with the Khazraj tribe. The Prophets brought Islamic cultures and values ​​under one umbrella. Masjid Quba was also the first masjid where they prayed together. This work done by the messenger in the early days was very helpful in building an Islamic civilization.

The statement made by Messenger Muhammed ﷺ as soon as he arrived in Medina was widely discussed. All four are very important for a nation. The word salaam signifies peace. An atmosphere of peace is essential for the survival of a nation. Conflicts and clashes will only lead to insecurity in the country. This was evident in the first commandment of the messenger.

The second sentence was a plan for poverty alleviation. Any development is inappropriate as long as the people of the country are starving. The third thing he commanded was to reconcile the two. It was a call to overcome mutual animosities and to remain a single society. The co-ordination of the people of the country is most essential for national security. It was only after that the messenger entered into the matter of faith.

As a Muslim nation, Messenger Muhammed ﷺ emphasized the divine consciousness as well. These verses were clear indications that a nation was about to be formed. The Jewish scholar Abdullah bin Salam was one who recognized the revolutionary potential of this statement and embraced Islam.

The ramalan Boothi, late introduces three factors that underlie the nation-building of medina: the Masjid, the mutual brotherhood between the Muhajir and the Ansar, and the Constitution of Madinah. Thus, from the very beginning, Messenger Muhammed ﷺ built the Islamic civilization with precise planning. The messenger also set a good example of ‘system of nation’ for all nations.

Firdous Mansoor Is an independent junior research scholar in the field of bachelor business administration and modern Indian law. As part of his religious practice he is well played and skilled scholar in the field of Islamic jurisprudence of Imam Shafi and Ash-ari theology. his major studies follows Islamic ethics, Islamic civilizations and modern business.

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