Building Society According to Civilizational and Human Values and Principles: The Medinan Period

The Social Landscape of Yathrib Prior to the Hijra

Before the migration of the Prophet Muhammad, the society of Medina—then known as Yathrib—was characterized by a complex structure of tribal and religious affiliations. The population was primarily divided into two main categories: the Jewish tribes and the Arab tribes of the Aws and the Khazraj.

The Jewish population was composed of various tribes that held significant economic power, acting as traders and owners of wealth. Among the most prominent of these tribes were Banu al-Nadir, who held the highest status of honor and leadership among the Jews, as well as Banu Qurayza and Banu Qaynuqa. These groups were deeply integrated into the local economy and social hierarchy.

The two major Arab tribes, the Aws and the Khazraj, shared a common lineage, being the descendants of two brothers, Aws and Khazraj, the sons of Haritha bin Thalabah. These tribes originated from the Azd tribes of Yemen and had migrated to Yathrib in ancient times following a series of natural disasters in their homeland. Over time, their numbers increased until they became two distinct and often rivalrous tribes. Their history was marked by frequent wars and intense internal friction, the most famous of which was the Day of Bu'ath. Historically, the Jewish tribes often sought to exacerbate these tensions and stoke the fires of discord between the two groups. At the time of the Hijra, the Khazraj held the primary position of power and leadership within this Arab faction.

Foundations and Pillars of the Newly Established Muslim Community

Upon his arrival and settlement in Medina, the Prophet Muhammad began establishing the fundamental pillars necessary to organize and stabilize the new Muslim society. This was not merely a spiritual endeavor but a comprehensive effort to build a civilizational and humanistic community based on specific values and principles.

The first and most vital step was the construction of the Prophet's Mosque (Al-Masjid an-Nabawi). Recognizing the central role of the mosque in Islamic life, the Prophet prioritized its construction as it was to serve as the primary gathering place for Muslims and the first formal school in Islamic history—a role it continues to serve. The construction process lasted approximately seven months, during which the Prophet himself actively participated alongside his companions. This physical labor emphasized the importance of collective effort and the sanctity of communal spaces.

The second pillar was the formal establishment of brotherhood (Mu'akhaha) between the Muhajirun (the immigrants from Mecca) and the Ansar (the local supporters in Medina). The Prophet established a bond of brotherhood in the sake of God that originally included an arrangement where they could inherit from one another. This was necessary because the Muhajirun had escaped to Medina leaving behind all their wealth and homes. The Ansar, in a display of profound altruism, competed to honor the Prophet’s command by sharing their resources and preferring the needs of the Muhajirun over their own. This exceptional behavior was praised by God in the Quran, specifically in Surah Al-Hashr, verse 9, which notes their love for those who migrated to them and their willingness to provide despite their own poverty. While the specific legal provision for mutual inheritance was later abrogated (as noted in Surah Al-Anfal, verse 75) once the Muhajirun became settled and their economic conditions improved, the spirit of brotherhood, solidarity, and cooperation remained a permanent fixture of the community.

Constitutional and Military Organization of the Early State

To ensure the security and long-term stability of Medina, the Prophet established formal relations both with non-Muslim entities and within the Muslim community itself. A critical component of this was the treaty concluded with the Jewish tribes. This was a treaty of security and mutual cooperation designed to maintain peace within the city. Although the Prophet exercised extreme patience, the Jewish tribes eventually violated the terms of this agreement.

Internally, the Prophet organized the relationships between Muslims based on the principles of righteousness (Birr), piety (Taqwa), and social justice. This included specific mandates for supporting the oppressed, feeding the hungry, and cooperating in the payment of blood money (Diyat), alongside other regulations that governed the social fabric and ensured communal welfare.

Furthermore, the establishment of the Islamic army became a necessity to protect the nascent state from encroaching enemies. In the early stages of the Medinan state, there was no separate professional soldier class; rather, all capable Muslim men were considered members of the military force. When called to battle, they would respond immediately. Women also played a vital role in military expeditions, providing essential services such as nursing the wounded and providing water (Siquaya) to the soldiers. This inclusive organization formed the basis for the various military expeditions (Ghazawat) and smaller raids (Saraya) undertaken by the early Muslim state.

Significant Events and Legal Developments in the First Year of Hijra

The first year following the Hijra was marked by several pivotal events and the introduction of new religious practices that defined the identity of the growing community. One such event was the birth of Abdullah bin al-Zubayr bin al-Awwam. His birth was of great symbolic importance because the local Jewish population had claimed they had placed a curse or spell on the Muhajirun to prevent them from having children. As the first child born to the Muhajirun in Medina, his arrival served as a source of great joy and a refutation of those claims.

In this same year, the marriage of the Prophet Muhammad to Aisha was consummated. The Prophet had originally betrothed her when she was six years old, and they were married when she reached the age of nine. This practice was consistent with the customs of the Arabs and many other nations of that era and was carried out by divine command. Despite her young age, Aisha demonstrated a remarkable capacity to learn and internalize complex legal and religious rulings from the Prophet, which she later transmitted to the wider community. She and the other wives of the Prophet are collectively referred by the honorific title "Mothers of the Believers."

Regarding liturgical changes, the ritual prayer (Salah) was restructured. Initially, every prayer consisted of only two Rak'ahs, regardless of whether a person was traveling or at home. In the first year of Hijra, the number of Rak'ahs for the Dhuhr, Asr, and Isha prayers was increased to four for those not in travel, while the two-Rak'ah format was retained for those on a journey.

Finally, the call to prayer (Adhan) was legislated. Initially, Muslims would gather for prayer based on the estimated time without a formal summons, which often led to individuals missing the start of the prayer. Following a dream by a companion named Abdullah bin Zaid, in which he saw the form and content of the Adhan, the Prophet approved its use. He instructed Abdullah to teach the words to Bilal bin Rabah, who was chosen for the task because of his exceptionally beautiful and resonant voice.

Significant Events and Legal Developments in the Second Year of Hijra

The second year of the Hijra saw the continuation of legal refinement and significant family events within the Prophet's household. One of the most major shifts was the changing of the Qibla (the direction of prayer). For approximately 16 months after the migration, the Muslims faced Jerusalem (Bayt al-Maqdis) during prayer. The Prophet had a deep personal desire to face the Kaaba in Mecca, and God fulfilled this wish through revelation. The first prayer performed by the Prophet facing the Kaaba was the Asr prayer.

This year also marked the formal introduction of the obligatory fast of Ramadan. Prior to the second year of Hijra, fasting was a voluntary act where individuals could choose between fasting or feeding a poor person for each day. With the new legislation in the second year, fasting for the month of Ramadan became a mandatory religious duty for every capable Muslim.

On a personal level, the Prophet's family experienced both mourning and celebration. Ruqayya, the daughter of the Prophet, passed away following the Battle of Badr; she was the wife of Uthman bin Affan. Following her death, the Prophet gave his other daughter, Um Kulthum, in marriage to Uthman, which earned him the title "Dhu al-Nurayn" (The Possessor of Two Lights). Additionally, in this year, the Prophet's daughter Fatima was married to Ali bin Abi Talib. They would eventually become the parents of al-Hasan and al-Hussein, the grandsons of the Prophet.