The Beginning of the Covenant in Yathrib

Reasons for the Reception of the People of Yathrib for the Prophet

The people of Yathrib went out to receive the Prophet Muhammad, both men and women, after hearing about his migration and the intense hardships he faced during this challenging journey through the deserts of Tihama and its scorching rocks. They eagerly awaited his arrival, driven by the news of his call that had spread throughout the Arabian Peninsula, challenging their deeply rooted beliefs and traditions.

Their anticipation wasn't solely due to these two reasons; rather, it was rooted in the fact that he had migrated from Mecca to Yathrib with the intention of establishing himself there.

For every tribe and community in Yathrib, this event had significant political and social implications, far surpassing their curiosity about seeing this man. They wondered whether his claims aligned with their own instincts or if they invited them to reform their ways. Consequently, not only the Muslims but also the polytheists and Jews were equally eager to receive the Prophet. They all surrounded him, and each person's heart raced differently as they tried to comprehend the significance of the arrival of this great man. They observed him closely as he let the reins of his camel fall, showing an element of disarray driven by the eagerness of everyone to meet him and understand what had taken place.

His arrival signified the culmination of the pledge of Aqabah, where the people of this city, representing the tribes of the Black and Red, had pledged allegiance to him, fully aware that he had left his homeland, separated from his people, endured their enmity and persecution for thirteen consecutive years, all in the pursuit of unifying the concept of monotheism founded on his view of the universe and the supreme truth that this perspective revealed.

Building the Mosque and the Prophet's Residences

The camel of the Prophet, peace be upon him, brought blessings to the resting place of Sahl and Suhail, the sons of Amr. He purchased it to build a mosque for himself. During its construction, he resided in the house of Abu Ayyub Khalid ibn Zaid al-Ansari. Muhammad himself participated in building the mosque, and both the Muhajirun (emigrants) and Ansar (helpers) joined him in constructing it. Together, they completed the mosque and established dwellings around it for the Prophet.

The construction of the mosque and the Prophet's residences was simple and aligned with the teachings of Muhammad. The mosque had a spacious courtyard with walls made of bricks and earth. Part of the roof was covered with palm leaves, while the other part remained uncovered. One side of the mosque was designated to house the poor who had no place to stay. The mosque was only lit during the nightly prayers, using torches made of straw.

For nine consecutive years, these torches illuminated the mosque until the trunks of palm trees, on which the roof relied, grew tall enough. The residences of the Prophet were no more luxurious than the mosque itself, as simplicity was their essence.

Muhammad constructed his mosque and residences and moved from Abu Ayyub's house to them. He contemplated this new life he had embarked upon, which also marked a significant step for his message. Medina had its share of tribal rivalries, much like Mecca, but the tribes of Medina yearned for a peaceful life that would spare them the discord and conflicts that had plagued their past, a peace that they hoped to find in the Prophet's message. The wealth and status of Medina were not Muhammad's primary concern, although they did matter to some extent. His foremost concern was this divine message entrusted to him, its propagation, and the warning it carried. He had faced relentless opposition in Mecca from the day of his prophethood until his migration, enduring hostilities and persecution for thirteen years in his mission to unify monotheism based on his view of the universe and the ultimate truth it revealed.

This new life in Yathrib marked a turning point, and Muhammad strived to unify the tribes and communities there, just as he had in Mecca, under a banner of tranquility that would keep them free from the disputes and divisions that had torn them apart in the past. He aimed to create a sense of security and prosperity, surpassing that of Mecca. While the wealth and status of Yathrib may not have rivaled that of Mecca, Muhammad's primary focus remained on providing peace and security for those who followed his message, ensuring their freedom of belief, and extending this freedom to others of different faiths. He firmly believed that Muslims, Jews, and Christians should enjoy equal freedom in matters of faith, opinion, and propagation. Freedom alone guaranteed the victory of truth and the progress of humanity towards its ultimate unity, built on love and understanding. Any war against freedom empowered falsehood and unleashed the forces of darkness to extinguish the radiant spark of inner humanity, which connected all beings from the beginning of time to eternity through bonds of coherence, love, and unity rather than alienation and annihilation.

Muhammad's Desire for Peace

This mindset and approach to thinking guided Muhammad after his migration and inclined him towards peace, making him reluctant to engage in combat. Throughout his life, he sought peace, resorting to conflict only when necessary to defend freedom, religion, and belief. Did not the people of Yathrib, who had pledged allegiance to him in the Second Pledge of Aqabah, say to him when they heard a spy shouting warnings to the Quraysh: "By God, the One who sent you with the truth, if you wish, we will expel the people of Mina with our swords tomorrow"? To which he replied, "We were not commanded to do so". Was not the first verse revealed regarding warfare: "Permission [to fight] has been granted to those who are being fought because they were wronged, and indeed, Allah is capable of granting them victory"? Was not the verse that followed related to the conduct of warfare, stating: "Fight them until there is no [more] fitnah and [until] worship is [acknowledged to be] for Allah"?

Muhammad's thinking was always directed towards one ultimate goal: safeguarding freedom of belief and opinion. Combat was permitted solely to ensure the protection of these freedoms and to prevent oppression based on one's beliefs or opinions.

While Muhammad's thinking in Yathrib revolved around the necessity of safeguarding freedom, the residents of this city had their own thoughts, each group having its own unique perspective. Yathrib at the time consisted of Muslims from the Muhajirun (emigrants) and the Ansar (helpers), as well as polytheists from the Aus and Khazraj tribes. The Jews also resided in Yathrib, including the Banu Qaynuqa' in its midst, the Banu Qurayzah in Fadak, the Banu al-Nadir in its vicinity, and the Jews of Khaybar to the north. The Muhajirun and the Ansar had solidified their unity around the new faith, forming close bonds. However, Muhammad still harbored concerns that old enmities might resurface among them one day, prompting him to seek a solution to eliminate any such doubts.

As for the polytheists among the Aus and Khazraj, they considered themselves weak, having suffered losses in past wars. Their focus was on reconciliation between the different groups, aiming to put an end to the old animosities. The Jews, on the other hand, were eager to receive Muhammad, hoping to win him over, include him in their alliances, and utilize his assistance in consolidating their position in the Arabian Peninsula, especially against the Christians who had expelled the Jews, God's chosen people, from Palestine, their sacred land and homeland. Each group pursued its own interests and worked to create favorable conditions for achieving its objectives.

This marked the beginning of a new phase in Muhammad's life, one that no prophet or messenger had previously experienced. It was the political phase where Muhammad demonstrated extraordinary skill, wisdom, and diplomacy, earning him admiration and respect. His primary concern was to unite Yathrib under a political and administrative system that had not existed in the Hijaz region before, though it had been well-established in Yemen. Muhammad consulted with his ministers, Abu Bakr and Umar, and began by organizing the Muslims' ranks and reinforcing their unity to dispel any doubts that old enmities might resurface. To achieve this goal, he encouraged the Muslims to form pairs of brothers who were responsible for each other. He and Ali ibn Abi Talib became a pair, as did his uncle Hamzah and his freedman Zayd. Abu Bakr and Kharijah ibn Zayd formed another pair. Umar and Utbah ibn Malik al-Khazraji were also paired. Each of the Muhajirun who arrived in Yathrib later was paired with one of the Ansar, forming a strong bond among the Muslims.

The Ansar displayed remarkable generosity in welcoming their Muhajirun brethren, initially taking pleasure in doing so. They had left behind their possessions in Mecca and struggled to find sustenance in Yathrib. Only a few, like Uthman ibn Affan, had some wealth. Others, such as Abd al-Rahman ibn Awf and Saad ibn al-Rabi, were penniless, but they refused to live off others. They worked tirelessly, striving to ensure their well-being and the stability of their faith, something they could not find in Mecca. Some of the Arabs who converted to Islam and came to Yathrib were destitute and lacked shelter. Muhammad designated a portion of the Muslims' wealth and the charity of the Ansar to provide for their needs. These new converts were known as "Ahl al-Suffah". Muhammad's aim was to strengthen the unity of the Muslims and reinforce their bonds.

Abd al-Rahman, who had nothing when he arrived in Yathrib, asked Saad for his help. Saad offered to share his wealth with Abd al-Rahman, but Abd al-Rahman declined and asked Saad to guide him to the market instead. Abd al-Rahman began trading butter and cheese and, with his business acumen, quickly amassed wealth. He even married one of the women of the city and became a prominent trader, dispatching caravans for trade. Many other Muhajirun demonstrated similar entrepreneurship, benefiting from their commercial expertise. One of them was known to have transformed a desert's sand into gold through trade.

Others among the Muhajirun, including Abu Bakr, Umar, and Ali ibn Abi Talib, engaged in agriculture on land owned by the Ansar. Despite their dire circumstances, they were determined not to live off others and worked tirelessly, finding solace in their labor and in the security of their faith, something they had not experienced in Mecca. However, some of the newly converted Arabs who came to Yathrib were destitute and without any means of support. Muhammad assigned a portion of the Muslims' wealth and the Ansar's charity to provide for their needs. These individuals became known as "Ahl al-Suffah" and Muhammad's goal was to strengthen the unity of the Muslims and reinforce their bonds.

The Covenant of Muhammad and the Jews

Muhammad sought the unity of Muslims through this covenant, displaying a profound political wisdom that indicated the soundness of his judgment and far-sightedness. We can discern its significance when we consider the attempts of the hypocrites to sow discord between the Aus and Khazraj among the Muslims and between the Muhajireen (migrants) and Ansar (helpers) to disrupt their affairs. Muhammad's remarkable political actions and his ability to achieve unity in Yathrib (Medina) and establish a political system through agreement with the Jews based on a solid foundation of freedom and alliance were truly commendable.

The Jews received him warmly, hoping to win him over to their side. In response, Muhammad reciprocated their greetings, strengthened his ties with them, and engaged with their leaders. He established a bond of friendship with them, considering them as the People of the Book. He even fasted on their holy days, and his qibla (direction of prayer) remained towards Jerusalem in accordance with their beliefs. His days were marked by mutual goodwill and closeness between Muslims and Jews.

His character, great humility, beautiful compassion, excellent loyalty, and abundant generosity towards the poor, needy, and disadvantaged enhanced his influence over the people of Yathrib. This eventually led to the signing of a treaty of friendship, alliance, and religious freedom between him and the Jews. In our belief, this treaty stands as one of the most admirable political documents throughout history. No prophet or messenger before him had reached such an agreement.

In the past, figures like Jesus and Moses conveyed their religious message to the people through debate and miracles, leaving it to subsequent rulers and authorities to spread the faith and defend people's freedom of belief, even if it required armed conflict. Christianity spread through the efforts of the disciples after Jesus, enduring persecution until a king's heart, in this case, Constantine, turned towards the religion and promoted it.

Similar dynamics existed in other religions across the Eastern and Western world. Muhammad, however, was chosen by God to spread Islam and uphold the truth through his roles as a prophet, politician, warrior, and conqueror, all for the sake of God and the message of truth he was entrusted with.

In all these aspects, Muhammad exhibited greatness and exemplified human perfection.

Muhammad drafted a covenant between the Muhajireen and Ansar, and in it, he assured the Jews of their rights, commitments, and protection. This document began with the phrase: "In the name of Allah, the Most Gracious, the Most Merciful. This is a covenant from Muhammad, the Prophet, to the believers and Muslims from the Quraysh and Yathrib and those who follow them and join them in their efforts. They are one nation apart from others. The Muhajireen from Quraysh are one-quarter of them."..

Muhammad's pursuit of unity among Muslims through such a covenant demonstrated remarkable political wisdom, foresight, and the ability to achieve unity and establish a political system in Yathrib through agreement with the Jews based on a solid foundation of freedom and alliance.

The Jews received him warmly, hoping to win him over to their side. In response, Muhammad reciprocated their greetings, strengthened his ties with them, and engaged with their leaders. He established a bond of friendship with them, considering them as the People of the Book. He even fasted on their holy days, and his qibla (direction of prayer) remained towards Jerusalem in accordance with their beliefs. His days were marked by mutual goodwill and closeness between Muslims and Jews.

His character, great humility, beautiful compassion, excellent loyalty, and abundant generosity towards the poor, needy, and disadvantaged enhanced his influence over the people of Yathrib. This eventually led to the signing of a treaty of friendship, alliance, and religious freedom between him and the Jews. In our belief, this treaty stands as one of the most admirable political documents throughout history. No prophet or messenger before him had reached such an agreement.

In the past, figures like Jesus and Moses conveyed their religious message to the people through debate and miracles, leaving it to subsequent rulers and authorities to spread the faith and defend people's freedom of belief, even if it required armed conflict. Christianity spread through the efforts of the disciples after Jesus, enduring persecution until a king's heart, in this case, Constantine, turned towards the religion and promoted it.

Similar dynamics existed in other religions across the Eastern and Western world. Muhammad, however, was chosen by God to spread Islam and uphold the truth through his roles as a prophet, politician, warrior, and conqueror, all for the sake of God and the message of truth he was entrusted with.

In all these aspects, Muhammad exhibited greatness and exemplified human perfection.

Muhammad drafted a covenant between the Muhajireen and Ansar, and in it, he assured the Jews of their rights, commitments, and protection. This document began with the phrase: "In the name of Allah, the Most Gracious, the Most Merciful. This is a covenant from Muhammad, the Prophet, to the believers and Muslims from the Quraysh and Yathrib and those who follow them and join them in their efforts. They are one nation apart from the others. The Muhajireen from Quraysh are one-quarter of them."..

The covenant further stated that anyone who left the city in peace should remain safe, and anyone who stayed behind in peace should also remain safe unless they committed wrongdoing or sinned. It emphasized that Allah was the protector of the just and righteous, and this document would not protect wrongdoers or sinners.

This political document, authored by Muhammad over thirteen hundred years ago, established the principles of religious freedom, freedom of opinion, the sanctity of the city, the sanctity of life, the sanctity of property, and the prohibition of crime. It marked a new era in political and civil life in a world dominated by tyranny and injustice. Although some Jewish tribes initially did not participate in signing this covenant, they later signed similar agreements with Muhammad, further solidifying the principles outlined in this document.

Muhammad's covenant paved the way for peaceful coexistence between various religious communities in Yathrib, emphasizing mutual respect for the rights and freedoms established in the document.

The Marriage of the Prophet to Aisha

The Messenger Muhammad was pleased with this outcome, and the Muslims found stability in their faith. They collectively embraced and observed their religious obligations, whether individually or communally, without fear or apprehension. During this period, Muhammad married Aisha, the daughter of Abu Bakr, when she was either ten or eleven years old. Aisha was a young girl with delicate features, charming characteristics, and a pleasant demeanor. She transitioned from childhood to adolescence gracefully and had a fondness for playfulness and joy. She matured beautifully.

Upon her marriage to Muhammad, she found in him a compassionate and considerate husband. He was gentle and caring, never denying her the opportunity to play and have fun, thereby diverting her attention from the tremendous responsibility placed upon him and the governance of Yathrib (Medina), which he had just begun to steer in the right direction. Muhammad's marriage to Aisha marked a harmonious and loving partnership, where they shared their lives side by side, fostering a deep and supportive companionship.

The Call to Prayer (Adhan) for Salah

During this period, when the Muslims settled in their faith, the practice of zakat (charity), fasting, and the implementation of Islamic legal penalties (hudud) were established. Yathrib (Medina) was increasingly influenced by the principles of Islam. Upon his arrival in Medina, Muhammad gathered the people for prayer without the need for any call. He then contemplated using a horn, similar to how Jews called for their prayers. However, he disliked this idea and instead ordered the use of bells (Nawqus) to signal the prayer times, similar to the practice of Christians.

After consulting with Omar and a group of Muslims, and through divine revelation in another narration, Muhammad switched to the practice of the Adhan (call to prayer). Abdullah bin Zaid bin Tha'laba narrated, "Rise with Bilal and teach him the call for prayer, for he has a more melodious voice than you". There was a woman from the Banu an-Najjar tribe who had a house adjacent to the mosque, which was higher than it. Bilal would climb up and call the Adhan from there. Thus, the people of Yathrib, by the voice of Bilal, heard the melodious and beautifully recited call to prayer every day, starting from dawn, echoing in all directions.

This transformation from using bells to the Adhan marked a significant change in the daily life of the Muslim community in Medina. The call to prayer became a symbol of the strength and unity of the Muslims, heard by all, and it signaled the emergence of Medina as the city of the Prophet. The non-Muslims of Medina also realized the power and dedication of the Muslim community, and they sensed that this faith was something deep-rooted in the hearts of the believers, who had endured hardships for the sake of their faith.

With the call to prayer, the fears of the Muslims turned into security, and Yathrib became the city of the Messenger. Even the non-Muslims living there began to feel the strength of the Muslim community emanating from the depths of hearts that had known sacrifice and adversity. Today, they are reaping the rewards of their patience and enjoying the freedom of belief as defined by Islam, where no one has authority over another, and where religion belongs to God alone. Muhammad now had the opportunity to proclaim his teachings and serve as a living example of these principles, becoming the cornerstone of Islamic civilization.

Brotherhood as the Foundation of Islamic Civilization

The cornerstone of Islamic civilization is indeed human brotherhood. It is a brotherhood that compels one to complete their faith by loving for their brother what they love for themselves and to extend this brotherhood to the highest levels of goodness and mercy without weakness or hesitation. When a man asked Muhammad about the best aspects of Islam, he replied, "Feeding the hungry and saying salaam (peace) to those you know and those you do not know".

In his first sermon delivered in Medina, Muhammad stated, "Whoever is capable of protecting their face from the Hellfire, even if it is with a piece of date, then let them do so. And whoever cannot find that, then with a good word, for it is equivalent to ten good deeds". In his second sermon, he emphasized, "Worship Allah and associate nothing with Him. Fear Him as He deserves to be feared. Speak the truth, for honesty leads to righteousness. Maintain good relations with one another, for Allah hates those who break their oaths".

Muhammad continually emphasized these principles to his companions and delivered speeches to the people in his mosque, leaning on a palm tree trunk that served as the support for the mosque's roof. Later, he had a pulpit built with three steps, and he would stand on the first step while delivering his sermons, sitting on the second step.

This brotherhood, founded on love, mercy, charity, and truthfulness, became the driving force behind the development of Islamic civilization. It instilled a sense of unity, mutual respect, and shared responsibility among the early Muslims, forming the basis for a society that valued justice, compassion, and ethical conduct. These principles laid the groundwork for the growth and progress of the Islamic world, fostering a rich and enduring civilization that continues to influence societies around the globe to this day.

The Brotherhood of Muhammad and the Muslims

Muhammad's teachings were not the sole foundation for the call to brotherhood, which became the cornerstone of Islamic civilization. His actions and his character exemplified this brotherhood in its highest form. Although he was the Messenger of Allah, he refused to display any of the trappings of worldly power, kingship, or authority. He would often say to his companions, "Do not exalt me as the Christians exalted the son of Maryam (Jesus). I am only a servant of Allah, so say, 'Servant of Allah and His Messenger.'"

When he encountered a group of his companions who had stood up in his presence, he admonished them, saying, "Do not stand up for me as the non-Arabs do for their leaders; I am just a man like you". Muhammad used to sit wherever his gatherings concluded, and he would socialize with his companions, converse with them, and playfully interact with the children. He would sit with the poorest and the neediest, visit the sick at the farthest end of the city, accept excuses from those who apologized to him, and initiate greetings of peace.

Whenever anyone approached him while he was praying, he would lighten his prayer and attend to their needs. He was known for his calm demeanor and frequent smiling, except when he received revelations or delivered sermons. In his home, he engaged in the daily chores of his family, mending clothes, patching sandals, milking goats, and serving himself. He took care of his own needs, provided for his family, and treated his servants with kindness and respect. He would often prioritize the needs of others over his own and would assist anyone he found in need, even if it meant going beyond his means. Once, he pawned his shield with a Jew in exchange for provisions for his family.

Muhammad's humility was unparalleled, and he displayed unwavering loyalty. When a delegation from the Najashi (Negus) of Abyssinia arrived, he personally served them and, when advised that this was sufficient, he replied, "They were generous to our companions when they needed it, and I wish to reciprocate their kindness". Muhammad's fidelity extended to his wives. He would frequently mention Khadijah with great affection, to the extent that Aisha said, "I was never jealous of any woman as much as I was jealous of Khadijah when I heard him mention her".

Muhammad's kindness and gentle heart were also evident in his interactions with children. He would allow his grandchildren to playfully climb onto his back during his prayers, and he once prayed with his granddaughter Zainab bint Ali on his shoulder, setting her down when he bowed and lifting her when he stood.

Muhammad's character, filled with humility, compassion, and sincerity, served as a shining example of the principles he preached. His actions and demeanor demonstrated that true leadership is grounded in service, humility, and unwavering dedication to the well-being of others. These qualities, combined with his message of brotherhood and faith, laid the foundation for the enduring civilization of Islam.

Muhammad’s Kindness to Animals

Muhammad's compassion extended not only to humans but also to animals. He practiced kindness and gentleness towards animals, recognizing the importance of treating them with care and respect. He would personally open a door to allow a cat seeking shelter to enter his home. He would also take care of a sick rooster and gently wipe its beak. He would even wipe his horse's face with the edge of his cloak.

When Aisha had difficulty riding a camel, he advised her to be gentle with the animal, emphasizing the importance of kindness even towards animals. His compassion encompassed all living beings, and he exemplified the principle of treating all creatures with gentleness and respect.

Muhammad's actions serve as a reminder of the importance of showing empathy and compassion not only to fellow humans but also to the natural world. His teachings emphasized the interconnectedness of all living beings and the responsibility of humans to be stewards of the Earth, treating animals and the environment with care and consideration. This aspect of his character contributed to the broader ethical framework of Islam, promoting kindness and compassion towards all living creatures.

Justice and Mercy: The Foundation of Islamic Brotherhood

Justice and mercy were not a sign of weakness or submission; rather, they exemplified the essence of brotherhood in Allah among Muhammad and those who followed him. Thus, the foundation of Islamic civilization sets it apart from many other civilizations. Islam places justice alongside brotherhood and deems brotherhood unattainable without it. As stated in the Quran, "So whoever has assaulted you, then assault him in the same way that he has assaulted you" (Quran, 2:194) and "And for you in legal retribution, there is life, O you [people] of understanding, that you may become righteous" (Quran, 2:179).

The psychological drive, coupled with absolute free will and the pursuit of Allah's pleasure without any other consideration, should be the source of brotherhood and the kindness it engenders. This should emanate from strong souls that submit only to Allah, remaining steadfast and unswayed by self-indulgence or fear. Muhammad and his companions migrated from Mecca to escape the dominance of the Quraysh, demonstrating that the soul submits to desires and lusts when the body prevails over the spirit and when desire overpowers reason. We now live in a world where external influences control our lives, although we have the power to rule over them.

Muhammad's Strength in Life

Muhammad was the ultimate example of strength in facing life's challenges, a strength that compelled him to give generously to others without fear of impoverishment. Some even remarked that Muhammad gave to those who had no fear of poverty. To ensure that nothing in life had dominion over him and that he alone possessed mastery over it, he exhibited a profound detachment from material possessions. He longed to comprehend life's secrets and attain the ultimate truth of its essence.

His asceticism in material matters was remarkable. He would sleep on a mat filled with palm leaves and never reclined on a cushioned bed. There were days when he did not satisfy his hunger and subsisted on simple fare. He experienced hunger on several occasions, to the extent that he would tie a stone to his stomach to suppress the cries of his empty belly. This was his known dietary regimen, though it did not preclude him from enjoying some delicacies at times, such as lamb, pumpkins, honey, and sweets.

His modesty extended to his clothing. Once, a woman gave him a garment that he needed, but he gave it away to someone who required it for a burial shroud. His clothing was typically a shirt and a cloak, often made from wool, cotton, or coarse fabric. On certain occasions, he would wear fine garments befitting the occasion. He wore simple footwear, and it is reported that he only wore socks when gifted to him by the Najashi (Negus) of Abyssinia.

Muhammad's asceticism and detachment from worldly possessions were not driven by a desire for self-imposed frugality. Rather, he aimed to demonstrate that nothing in life should have power over him. His strength emanated from his robust soul that submitted solely to Allah, unwavering and unyielding to self-indulgence, fear, or temptation. Muhammad and his companions migrated from Mecca to Medina to escape the dominance of the Quraysh, demonstrating that the soul succumbs to desires and lusts when the body prevails over the spirit.

His asceticism and desire for a simple life were not religious obligations; rather, they were his personal choices. The Quran encourages enjoying the good things of life, stating, "Eat from the good things with which We have provided you" (Quran, 2:172), and "But seek, through that which Allah has given you, the home of the Hereafter, and [yet], do not forget your share of the world. And do good as Allah has done good to you" (Quran, 28:77).

There is a saying attributed to him: "Work for your worldly life as if you will live forever, and work for your afterlife as if you will die tomorrow". Muhammad aimed to set the highest example of strength in facing life, a strength not tainted by weakness and not enslaved to possessions, wealth, authority, or any other dominion that would divert one from Allah. Brotherhood, founded on this strength, takes the form of pure, sincere, and noble solidarity, untainted by any imperfections. In such brotherhood, justice coexists with mercy, and its possessor does not accept dominance by anything other than their free will, solely dedicated to Allah. Islam places justice beside mercy and allows room for forgiveness alongside justice to ensure that mercy remains explicit and authentic and that forgiveness is based on a true intention for rectification.

The Sunnah of Muhammad

The foundation that Muhammad laid for the new civilization he established is succinctly summarized in what is narrated by Ali ibn Abi Talib. He once asked the Messenger of Allah about his Sunnah (traditions and way of life), to which Muhammad replied:

"Knowledge is my capital; reason is the foundation of my religion; love is my foundation, longing is my ship, the remembrance of Allah is my companion, trustworthiness is my treasure, sorrow is my companion, knowledge is my weapon, patience is my garment, contentment is my wealth, poverty is my pride, asceticism is my way, certainty is my strength, truthfulness is my intercessor, obedience is my sufficiency, and jihad (striving) is my nature. The solace of my eyes is in prayer".

These words illustrate the core principles and values that Muhammad upheld in his life, and they serve as a guide for those who follow his example. His teachings emphasize the importance of knowledge, reason, love, trustworthiness, patience, and the remembrance of Allah in one's life. Muhammad's Sunnah is a comprehensive way of life that encompasses both personal and spiritual development, as well as active engagement in the world through actions like striving (jihad) and prayer.

The Onset of Jewish Concerns

Muhammad's teachings and his role model had a profound impact on people's hearts and minds. Many individuals embraced Islam, and the Muslim community in Medina grew stronger and more influential. This change prompted the Jewish community to reconsider their stance toward Muhammad and his companions.

They had entered into agreements with Muhammad and had hoped to win him over to their side, seeking a powerful ally who would increase their influence and strength, particularly in comparison to the Christians. However, Muhammad's strength and resolve surpassed all others, and his message was unwavering.

He even contemplated the idea of expelling the Quraysh tribe and the Muhajirun (Muslims who had migrated) from Mecca to protect his people from their persecution and trials. Perhaps the Jews were content with this prospect, assuming that Muhammad would focus on securing their safety in return for their support, which would expand their trade and wealth.

However, one of their most knowledgeable scholars, Abdullah ibn Salam, embraced Islam along with his family. Abdullah was concerned about how the Jewish community would react to his conversion, as it deviated from their tradition of recognizing prophets only from among the Children of Israel. He wanted the Prophet to ask the Jews about him before they learned of his conversion.

When the Jews were questioned about Abdullah, they praised him as their leader, scholar, and religious authority. However, when they were later informed of his conversion to Islam, they were afraid of the consequences. They decided to conspire against Muhammad, deny his prophethood, and spread negative rumors about him throughout their communities.

Some individuals, both among those who had not embraced Islam and among the Muslims who were still harboring hypocrisy, eagerly joined their efforts. They did so either for personal gain or to appease their tribal or power interests.

The Intense Debate Between Muhammad and the Jews

A fierce war of words erupted between Muhammad and the Jews, far more intense and cunning than the debates between him and the Quraysh in Mecca. In this Medina-based battle of wits, deceit, and hypocrisy, the Jews cooperated, armed with knowledge of the past stories of the prophets and messengers.

The Jews, united in their opposition, organized their ranks to launch attacks against Muhammad, his message, and his companions from the Muhajirun (migrants) and Ansar (helpers). They used their religious scholars who had converted to Islam or those who could sit among the Muslims, seemingly displaying the utmost piety. However, they would gradually cast doubts and raise questions that aimed to shake the beliefs of the Muslims in both Muhammad and the true message he was preaching. Some hypocrites from the Jews, including the Aus and Khazraj tribes, pretended to be Muslims, seeking to inquire and sow discord among the believers.

The intensity of their scheming led some Jewish converts to Islam to question the religion and teachings they once followed. They were hesitant to fully embrace Islam, fearing the repercussions within their own communities. The Jews would often bring up complicated questions about God's existence and creation, and Muhammad would respond with verses from the Quran to reaffirm the oneness of God.

Muslims soon became aware of the intentions of their adversaries and recognized their ulterior motives. One day, when Muhammad encountered a group of Jews who were conversing secretly and lowering their voices in the mosque, he ordered them to leave the mosque forcefully.

However, this did not deter the Jews from their schemes to create divisions among the Muslims. A young Jewish boy, Shas ibn Qais, was manipulated by his community to provoke the Muslims by bringing up the past conflict between the Aus and Khazraj tribes. This incident caused strife among the Muslims, and they began to quarrel with each other. Witnessing this, Muhammad addressed the situation by reminding the Muslims of the bonds of brotherhood and unity among them. His wise counsel led to reconciliation and forgiveness among the believers.

The debates between Muhammad and the Jews reached a level of intensity that is reflected in the Quranic revelations. Numerous verses in Surah Al-Baqarah and Surah An-Nisa condemn the actions of the People of the Book, highlighting their disbelief, arrogance, and curses from God. The Quran reinforces the message of God's unity and the consequences of disbelief.

The war of words between the Prophet Muhammad and the Jews in Medina continued to escalate, marked by deep theological discussions and conflicting beliefs.

The Story of Finhas

The ongoing debate between the Jews and the Muslims in Medina escalated at times to physical altercations due to their longstanding enmity and, at times, broken agreements. To illustrate the extent of this tension, consider an incident involving Abu Bakr, a man known for his gentle demeanor and calm disposition.

Abu Bakr approached a Jewish man named Finhas, inviting him to embrace Islam. In response, Finhas ridiculed Abu Bakr's invitation, claiming that they had no need for Allah because, in their view, they were wealthy and self-sufficient. Finhas sarcastically remarked that if Allah were rich and independent, they wouldn't need to lend money with interest as they believed Muhammad had instructed.

Unable to tolerate Finhas's mockery, Abu Bakr lost his temper and struck Finhas in the face. Finhas complained about this incident to the Prophet Muhammad, denying any wrongdoings on his part and protesting Abu Bakr's reaction.

In response to this incident, Allah revealed verses in the Quran, particularly Surah Al-Imran (3:181), condemning those who declared that God was poor and they were rich. The verses also condemned those who killed the prophets unjustly. These revelations served as a stern rebuke to the Jewish community's attitude and actions.

The Jews, not content with sowing discord among the Muhajirun and Ansar or trying to persuade some Muslims to revert to polytheism, attempted to test Muhammad's loyalty and religious commitment. They approached him, claiming that if he made judgments in their favor based on the Torah, they would follow him and believe in him. Muhammad received guidance from Allah, and the Quran was revealed, instructing him not to follow their desires and warning of the dangers of leaving the path of Allah to satisfy human preferences. The Quran affirmed that many among mankind were disobedient.

This episode demonstrates the intense verbal and sometimes physical conflicts between Muhammad and the Jews in Medina, as well as the Jews' attempts to undermine the Islamic message and Muhammad's authority.

Changing the Qibla to the Kaaba

As tensions grew between the Muslims and the Jews in Medina, the latter sought to conspire against Muhammad and convince him to leave the city, just as the Quraysh had attempted in Mecca. They proposed that, like previous prophets, Muhammad should also turn his attention to Jerusalem as a significant holy site, given its historical importance for their faith. They suggested that if he were indeed a true prophet, he should emulate the actions of past messengers.

However, Muhammad did not need much time to discern their true intentions. Allah revealed guidance to him while he was in Medina, during the seventeenth month of his stay there. This divine revelation instructed Muhammad to change the direction of his qibla (the direction faced during prayer) from Jerusalem to the Kaaba in Mecca. The specific verse in the Quran addressing this change is as follows: (We have certainly seen the turning of your face, [O Muhammad], toward the heaven, and We will surely turn you to a qibla with which you will be pleased. So turn your face toward al-Masjid al-Haram. And wherever you [believers] are, turn your faces toward it [in prayer].) [Quran 2:144]

Upon hearing of this change, the Jews criticized Muhammad's decision and questioned the legitimacy of his prophethood. They suggested that if he were to revert to the Jerusalem qibla, they would follow him and believe in him. In response, another verse was revealed, emphasizing that Allah alone determines the qibla and guides whomever He wills: (The foolish among the people will say, "What has turned them away from their qibla, which they used to face?" Say, "To Allah belongs the east and the west. He guides whom He wills to a straight path".) [Quran 2:142]

This change of the qibla was a significant moment in Islamic history, underscoring the importance of divine guidance and obedience to Allah's commands, even in the face of opposition and criticism. It solidified the unity of the Muslim community and marked a clear distinction between those who truly followed the Prophet's message and those who were only interested in causing discord and doubt.

The Christian Delegation from Najran

During a time when the debate between Muhammad and the Jews was intensifying, a delegation arrived in the city from the Christians of Najran. Their delegation consisted of sixty individuals, among them were those highly regarded among them, well-versed in their scriptures, and knowledgeable about their religion. The Roman Christian rulers, who were people of Christianity, had honored them, supported them, served them, built churches for them, and bestowed upon them honors. Perhaps this delegation came to the city of the Prophet when they learned about the differences between him and the Jews, hoping to escalate these differences to the point of enmity, thereby benefiting the neighboring Christians in the Levant and Yemen from the schemes of the Jews and the aggression of the Arabs. The three Abrahamic religions converged with the arrival of this delegation, sparking an intense intellectual debate between Judaism, Christianity, and Islam.

As for the Jews, they denied the messages of both Jesus and Muhammad, vehemently rejecting them. They claimed that 'Uzayr (Ezra) was the son of God.

The Christians, on the other hand, believed in the Trinity and the divinity of Jesus. As for Muhammad, he called for the oneness of God and emphasized the spiritual unity that has governed the world from eternity to eternity. When the Jews and Christians asked him about the prophets they believed in, he responded, "We believe in Allah and what has been revealed to us and what has been revealed to Abraham and Ishmael and Isaac and Jacob and the Descendants, and what was given to Moses and Jesus, and what was given to the prophets from their Lord. We make no distinction between any of them, and we are Muslims [in submission] to Him".

Muhammad vehemently refuted any doubts they cast on the oneness of God and reminded them that they had distorted the words from their scriptures from their original places. He emphasized that what he brought was not different from what previous prophets had brought because it represented the eternal and unchanging truth, manifested in its majestic clarity and the grandeur of its simplicity, accessible to all who purify themselves from the servitude to anything other than God in the majesty of His unity. It was a perspective on the universe as an interconnected unity, transcending the whims of the moment, the desires of materialism, and the illusions inherited from their forefathers.

Note: The provided translation is based on the given text, and some interpretations may vary depending on the context and intended meaning.

Interfaith Conference

What conference could be greater than the one witnessed by Yathrib (Medina), where the three religions that continue to shape the destiny of the world converge, coming together for the loftiest of ideas and the noblest of goals? This was not an economic conference, nor did its purpose align with the materialistic pursuits that our world today fruitlessly chases after. Its goal was a spiritual one, standing above it all, with Christianity and Judaism driven by political ambitions, and rulers of wealth and power, while Muhammad stood for a purely humanitarian and spiritual purpose, mandated by God to convey a message to Jews, Christians, and all of humanity. He said to them, "Say, 'O People of the Scripture, come to a word that is equitable between us and you - that we will not worship except Allah and not associate anything with Him and not take one another as lords instead of Allah.' But if they turn away, then say, 'Bear witness that we are Muslims [submitting to Him].'" (Quran 3:64)

The Retreat of the Christian Delegation and Their Return

What can the Jews or the Christians or others say about this call: to worship none but Allah and not associate any partners with Him, and not take one another as lords besides Allah? The sincere and truthful spirit, the human soul honored with reason and emotion, can only believe in this, without anything else. However, in human life, alongside the psychological aspect, there is also the material side. In it lies this weakness that makes us submit to the authority of others for a price that buys our souls and hearts. In it lies this deadly arrogance that defies dignity, emotions, and the light of the rational soul. This material side is depicted in wealth, prestige, and deceptive titles and ranks, and it is what made Abu Haritha, one of the most knowledgeable Christians from Najran, express agreement with what Muhammad was saying. When his companion asked him what was preventing him from accepting it, considering he knew this, Abu Haritha replied, "What prevents me is what these people have done to us. They honored us, supported us, and honored us, but they refused anything except their way. If I do this, they will take away everything we have".

Muhammad invited the Jews and the Christians to this call, or rather, he did not curse the Christians. As for the Jews, there was a covenant of mutual non-hostility between him and them. At that time, the Christians consulted among themselves and then declared to him that they saw no reason for him to curse them and that he should remain on his religion while they remained on theirs.

However, they saw Muhammad's keenness for justice, a keenness that his companions emulated, and they asked him to send a man with them to judge between them in the matters they disagreed on. Muhammad sent with them Abu Ubaidah ibn al-Jarrah to arbitrate on the issues on which they had differences.

Thinking About the Matter of Quraysh and Mecca

Muhammad laid the foundation for a civilization with his teachings and example. He and his companions among the emigrants began to think about what their stance should be toward Quraysh and how to deal with them. Several motives drove them to engage in this thinking. In Mecca, the Kaaba was the house of Ibrahim, the place of their pilgrimage and the pilgrimage of all Arabs. Cutting themselves off from this sacred duty, which they had performed until the day they were expelled from Mecca, was inconceivable. Moreover, they still had family members in Mecca whom they cared about and for whose well-being they were concerned.

Additionally, their wealth, belongings, and businesses were left behind in Mecca when they were forced to emigrate. Therefore, they had strong financial incentives to seek a resolution with Quraysh. Furthermore, when they arrived in Medina, it was afflicted by an epidemic that severely affected them. Many of them fell ill, and some even died. This situation increased their longing for Mecca.

They had left Mecca reluctantly, feeling defeated and as if they had been compelled to leave against their will. The nature of these Quraish tribesmen did not include tolerating oppression or accepting defeat without seeking revenge for themselves. Alongside these motives, the natural human drive to long for one's homeland played a significant role. They yearned for the place where they were born and raised, where they had formed their earliest bonds, friendships, and affections. This land was the foundation of their identity and the source of their strength. Their hearts and emotions were attached to it, and they were willing to sacrifice their efforts, lives, and possessions to return to the soil they came from.

This natural drive was the most powerful motivator for the emigrants, superseding all other motives, making them continuously contemplate their situation with Quraysh and what their stance should be. Their stance would not be one of surrender or acquiescence, considering they had endured persecution in Mecca for thirteen years. The religion that sustained them during this hardship, the religion for which they had emigrated, did not tolerate weakness, despair, or submission.

Muhammad's faith abhorred oppression and condemned it, urging believers to defend themselves, their dignity, their freedom of belief, and their homeland. Therefore, the Muslims, including the emigrants, performed the Pledge of the Tree (Bay'at al-Ridwan) in Medina. How would the emigrants fulfill this obligation to Allah and His sacred house and their beloved homeland of Mecca? This would be the guiding principle of Muhammad's policy and the Muslims' approach toward Quraysh until the eventual conquest of Mecca, the elevation of Allah's religion, and the triumph of the message of truth in the city.