Page 87 - Ar-Raheeq Al-Makhtum

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towards the north and having three gates on each of the remaining sides. Nearby, rooms reserved
for the Prophet’s household were built of stones and adobe bricks with ceilings of palm l eaves. To
the north of the Mosque a place was reserved for the Muslims who had neither family nor home. The
(summoning the Muslims to the Mosque by the Call for prayer) was initiated at this early
stage of post-migration era. The Mosque was not merely a locus to perform prayers, but rather an
Islamic league where the Muslim’s were instructed in Islam and its doctrines. It served as an
assembly place where the conflicting pre-Islamic trends used to come to terms; it was the
headquarter wherein all the affairs of the Muslims were administered, and consultative and
executive councils held.
The Mosque being thus constructed, the Prophet (Peace be upon him) next turned his attention to
cementing the ties of mutual brotherhood amongst the Muslims of Madinah,
(the Helpers)
(the Emigrants). It was indeed unique in the history of the world. A gathering of
90 men, half of whom Emigrants and the others Helpers assembled in the house of Anas bin Malik
where the Prophet (Peace be upon him) gave the spirit of brotherhood his official blessing. When
either of the two persons who had been paired as brothers, passed away, his property was inherited
by his brother-in-faith. This practice continued till the following verse was revealed at the time of
the battle of Badr, and the regular rule of inheritance was allowed to take its usual course:
“But kindred by blood are nearer to one another regarding inheritance.” [8:75]
“Brotherhood-in-faith” to quote Muhammad Al-Ghazali again, “was holding subordinate every
distinction of race and kindred and supporting the Islamic precept: none is superior to the other
except on the basis of piety and God-fearing.”
The Prophet (Peace be upon him) attached to that brotherhood a valid contract; it was not just
meaningless words but rather a valid practice relating to blood and wealth rather than a passing
whim taking the form of accidental greeting.
The atmosphere of brotherhood and fellow-feeling created a spirit of selflessness infused deeply in
the hearts of his followers, and produced very healthy results. For example, Sa‘d bin Ar-Rabi‘, a
Helper, said to his fellow brother ‘Abdur Rahman bin ‘Awf, “I am the richest man amongst the
Helpers. I am glad to share my property half and half with you. I have two wives, I am ready to
divorce one and after the expiry of her ‘
, (the prescribed period for a woman divorcee to stay
within her house unmarried) you may marry her.” But ‘Abdur Rahman bin ‘Awf was not prepared to
accept anything: neither property nor home. So he blessed his brother and said: “Kindly direct me
to the market so that I may make my fortune with my own hands.” And he did prosper and got
married very shortly by his own labour.
The Helpers were extremely generous to their brethren-in-faith. Abu Hurairah reported that they
once approached the Prophet (Peace be upon him) with the request that their orchards of palm trees
should be distributed equally between the Muslims of Madinah and their brethren from Makkah. But
the Prophet (Peace be upon him) was reluctant to put this heavy burden upon them. It was,
however, decided that the Emigrants would work in the orchards alongwith the Helpers and the yield
would be divided equally amongst them.
Such examples point directly to the spirit of sacrifice, altruism and cordiality on the part of the
Helpers, and also to the feeling of appreciation, gratitude and self-respect that the Emigrants held
dear to their hearts. They took only what helped them eke a reasonable living. In short, this policy
of mutual brotherhood was so wise and timely that many obstinate problems were resolved
wonderfully and reasonably.
Just as the Prophet (Peace be upon him) had established a code of brotherhood amongst the
believers, so too he was keen on establishing friendly relations between the Muslims and non-
Muslim tribes of Arabia. He established a sort of treaty aiming at ruling out all pre-Islamic rancour
and inter-tribal feuds. He was so meticulous not to leave any area in the charter that would allow
pre-Islamic traditions to sneak in or violate the new environment he wanted to establish. Herein, we
look over some of its provisions.
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