The prophet and building the Islamic civilization in Medina
- Updated On Sunday, 27 July 2014
- Written by Allamah Qurashi
- Editor Faisal Shaheen
- Supervisor Sayyed Roohullah Musavi
- Published on Wednesday, 07 May 2014
- Hits: 511 views
- Hits: It is well known that the Prophet had the opportunity in Medina to establish his government and the basis of an Islamic society and civilization; what were the traits and features of that society and civilization?
Once the migrant communitywas orderly in Medina and the Prophet (a.s.) found protection and security among its people, he started to establish a society that would be the basis of Islamic civilization. These foundations would save man from all that might degrade him and elevate him toward perfection. The Islamic civilization has established an integral method of life for man so that he can realize security, ease, and all that he wishes for in life. Islam deals with all fields of life and is meant as a blueprint for life throughout the latter ages. The following are some of the articles that deal with this divinely mandated method: A- Liberation of woman Woman, in the pre-Islamic age, were reduced to the the weakest, suffering and oppressed creatures in many different cultures of the world. Whenever a female was born, the father would be very angry and distressed. The worst of this anger was that they buried their daughters alive. Allah has said, (And when the female infant buried alive is asked: for what sin she was killed?).1 The most famous of their sayings that justified this heinous behavior, was that "the killings of girls is from noble deeds." Another form of the injustice against women was that they were deprived of their right to inheritance. As for one's father's widow in the pre-Islamic age, she was reduced to being considered aspart of inheritance. She was possessed by the elder son of the deceased father. He could get married to her if he wanted, or otherwise, he married her to anyone and took her dowry to himself, or he would leave her unmarried until she died. Islam has liberated woman and built her up to an honorable, exalted entity, as she is the renewer of life and the educator of generations. Islam has liberated woman from all those ties and made no blind authority for anyone over her. B- Equality From the high values that Islam has established is the equality among all human beings regardless of their orgins from different races, nations,languages, political or economic class. . The Prophet (a.s.) has said: "All of you are from Adam and Adam is from earth."2 Here are some aspects of the equality in Islam: 1. Social equality Allah has said, (O mankind! Surely We have created you from a male and a female, and have made you nations and tribes that ye may know one another. Surely the noblest of you with Allah is the best in conduct).3 Islam has established the rules of equality on the basis of the sounddivine logic of preferring no people over others except by degree of piety. 2. Equality before the law One of the clear manifestations in the Islamic politics is the equality of people before the law,where there is no preference for the strong to the weak or the wealthy to the poor. One incident is narrated, where the Prophet (a.s.) was begged to pardon a thief because of her noble family, but he refused and said: "Surely, those who were before you had perished because if a weak person from among them committed a sin, they punished him/her, and if a noble one committed a sin, they left him free. By Allah, if Fatima daughter of Muhammad stole, I would cut off her hand."4 Islam has imposed on its followers the practice of equalizing the two opponents in courts. It is not right to prefer one over the other. 3. Equality in taxes All Muslims have an equal responsibility in paying the taxes that Islam has imposed such as the zakat, the Khums, and others. They are not mposed on some people while others are some exempted from them. 4. Equality in employment Islam has equalized all citizens in employment and posts where selection should be based on merit. Whoever is well-qualified to a certain post is worthy of occupying that post regardless of patronage, familial or kinship tie. No certain class of people is preferred to another concerning certain posts. C- Individual responsibility Man, in Islam, is responsible for his deeds, and none other than him should be blamed instead. It is quoted from the Prophet that he said all of you are guardians and all of you are responsible of what you guard.5 D- Annulling the racial segregation One of the high values in Islam is the annulling of the racial segregation among Muslims and among all human beings. A very poor black woman lived in the mosque. One day, the Prophet (a.s.) missed her. When he asked about her, it was said to him that she had died. He felt pain and said to his companions: "Would that you have told me of that!" He asked about the place of the woman's tomb and he visited it.6 The Prophet said about Salman al-Farisi (the Persian): "Salman is from us the Ahlul Bayt." The Prophet (a.s.) said about Bilal al-Habashi (the Abyssinian) when some hypocrites criticized and mocked at him because he pronounced [s] as [sh]: "The [s] of Bilal is [sh] to Allah. The [s] of Bilal is better than your [sh]." There are many other examples showing that the Prophet (a.s.) cared too much for the equality among Muslims. E- The Islamic brotherhood The Islamic brotherhood is not just a slogan. Nor was it established on tribal, racial, or geographic foundations. It was an eminent reality in the rulings of Islam. As for the reality of the Islamic brotherhood, the Prophet (a.s.) Said: "No one of you is a true believer until he wishes to his brother what he wishes to himself." The Prophet (a.s.) described the Muslim society as one body Saying: "The example of believers in their mutual love and mercifulness is like the body when one of its organs suffers a pain, the rest of the body falls in fever and sleeplessness for it." Imam as-Sadiq (a.s.) said: "A Muslim is a brother to a Muslim; he is his eye, mirror, and guide. He should not betray, wrong, cheat, backbite, or tell him lies."7 Islam has recommended some practices that they encourage love and brotherhood among Muslims. Islam has also closed all the doors through which separation may entere and affect the Islamic brotherhood, thereby splitting the unity of Muslims. The following are some of the factors that encourage love and brotherhood among Muslims: 1. Mercifulness and sympathy Imam as-Sadiq (a.s.) said: "Muslims are required to strive for interconnection and cooperation in comforting and showing mercy to the needy until you shall be as Allah has ordered you to be (compassionate among themselves), showing mercy to each other, caring for what is unknown to you from their (other Muslims) affairs like the community of the Ansar was at the time of the messenger of Allah (a.s.)." 2. The spread of greeting One of the ties of the Muslim society is the greeting of each other. The Prophet (a.s.) ordered the Muslims to do so when he arrived in Yathrib. 3. Mutual visiting Islam encourages Muslims to visit each other because these mutual visits confirm the love and relation between them. It is quoted from the Prophet that he said: " Whoever visited his brother in his house, God the exalted would say: " you are my guest and visitor and I will receive you and I will prescribe the paradise for you for your love toward him."8 4. Satisfying the needs of people Satisfying the needs of people causes more love and cordiality among people. The Prophet (a.s.) often and always encouraged that. He said: "Whoever moves to satisfy a need of his brother an hour in the night or in the day, whether he satisfies it or not, it shall be better to him than spending a month of worshiping in seclusion."9 5. Helping a Muslim The Prophet (a.s.) said: "Whoever relieves a Muslim from a distress from the distresses of this life, Allah will relieve him from a distress from the distresses of the Day of Judgment. Allah is in the assistance of a servant as long as that servant is in the assistance of his brother."10 These are some of the means that increase love among brothers and strengthen the relations among the members of the Muslim society. These practices, if made constant by believers, may consequently lead to the unity and solidarity of Muslims. In contrast, here are some behaviors that may seem trivial, but lead to separation. Allah's command and the Islamic approach towards them are as follows: 1. Mocking and insulting each other Allah says, (O you who believe! Let not a folk deride a folk who may be better than they (are), not let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turns not in repentance, such are the evildoers). 11 2. Backbiting Islam has prohibited backbiting. Allah says, (nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, indeed Allah is all-clement, all-merciful.12 The Holy Qur'an has likened backbiting to the eating of one's dead brother's flesh. The Prophet (a.s.) also said: "Backbiting is faster in (destroying) a Muslim's faith than a canker in his inners."13 3. Talebearing The Prophet (a.s.) has prohibited talebearing, for it leads to grudge, enmity, and quarrels among Muslims.The Prophet (a.s.) said: "The most hated ones of you to Allah are those who practice talebearing, separate between lovers, and ascribe defects to the innocent."14 4. Irrelation The Prophet (a.s.) founded Muslim society on interconnection and love for one another. Similarly, he prohibited the absence of relations. He said: "If any two Muslims desert each other and remain three days without making peace with each other, they shall be out of Islam and there shall be no guardianship between them. Whichever of them precedes in talking with his brother shall be precedent to the Paradise on the Day of Judgment."15 5. Non-cooperation Islam has built the Muslim society on cooperation and prohibited the violation of it. It is quoted from the Prophet that he said: " He is not a Muslim who wakes up while he does not mind the affairs of other Muslims." 16 6. Harming and insulting Islam has prohibited the harming and the insulting of a Muslim. Many traditions were transmitted from the Prophet (a.s.) and the infallible imams about that. The Prophet (a.s.) said: "A (true) Muslim is he whom Muslims are safe from his tongue and hand." He said: "Allah the Almighty has said: "He, who degrades my believing servant, resists Me."17 7. Frightening and terrorizing Islam has prohibited the terrifying and terrorizing of any Muslim. The messenger of Allah (a.s.) said: "Whoever looks at a believer with a look by which he intends to terrify him Allah will terrify him on the Day where there shall be no shelter except His."18 8. Revilement From the high values of the Islamic education is the prohibition of revilement even toward the opponents of the religion. Allah says: (And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah out of ignorance).19 The Prophet (a.s.) said: "Abusing a believer is apostasy, eating his flesh (backbiting) is disobedience, fighting him is disbelief, and the inviolability of his property is like the inviolability of his blood."20 9. Watching of others' slips and defects From that which causes separation in the society is the watching of others' slips and faults which Islam has insistently prohibited. Allah the Almighty says, (Surely those who love that slander should be spread concerning those who believe, shall have a painful punishment in this world and the Hereafter).21 The Prophet (a.s.) said: "O folk of those who have become Muslims by the tongue and not by the heart, do not watch the slips of Muslims, because whoever watches the slips of Muslims Allah watches his slips and Allah will expose whomever He watches his slips."22 10. Degrading a Muslim It is not from Islam that a Muslim degrades and despises his Muslim brother. The Prophet (a.s.) said: "He, who spreads a vice, is as if he has committed it, and he, who censures a Muslim for something, shall not die until he shall be involved in it."23 11. Priding on lineages Islam has prohibited the priding based on lineages for it leads to the splitting of the Islamic brotherhood. No one has preference to another in Islam except by piety and good deeds. It is quoted from the prophet that he said: " The faithful are like the dents of a comb; they are equal in rights among themselves."24 F- Freedom Islam has adopted the full freedom for man because it is as the air Is to his lungs and without it a sound life cannot be realized. The freedoms that Islam has declared are the following: 1. The freedom of religion The freedom of religion is a part from the Islamic mission. The Prophet's plan was to inform humanity of the principles and values of his mission to society. People were free to believe in them if they wanted and even to reject if they wanted. Allah has said addressing His prophet, (And say: The truth is from your Lord, so let him who pleases believe, and let him who pleases disbelieve),25 and said, (Therefore, do remind, for you are only a reminder. You are not a warder over them),26 and, (We know best what they say, and you are not one to compel them; therefore remind him by means of the Qur'an who fears My threat).27 There would be no harm to Islam if the Jews and the Christians insisted on remaining within the folds of their religions. Allah also has said to His messenger, (will you then force men till they become believers?)28 Islam has obliged all Muslims to regard the right of others in their beliefs. No one is permitted to force anyone to embrace Islam. Allah has said, (There is no compulsion in religion; truly the right way has become clearly distinct from error).29 If a Muslim wants to argue with someone from another belief, he is required to show him irrefutable evidences from the tradition of Islam and show him through logic and clear proofs, the defects of other traditions of belief. Either he submits to the truth or otherwise a Muslim has no right to use force to impose his own beliefs on him. The manifestations of the full freedom that Islam has given to the followers of the other religions, is that it does not impose on them the application of the Islamic rulings especially in the personal law, but they can refer to the rulings of their religions. However, history has never mentioned that Prophet Muhammad (a.s.) had killed, punished, or imprisoned a follower of another religion because of his belief or prevented him from practicing his rituals 2. The freedom of thought The freedom of thought, which Islam has invited to, calls for the intellectual development and the release from every form of superstition and illusion and idolatry that were widespread in the society of Mecca. Allah has said: (And certainly We have created for hell many of the jinn and the men; they have hearts with which they do not understand, and they have eyes with which they do not see, and they have ears with which they do not hear; they are as cattle, nay, they are worse. These are the heedless ones).30 The Prophet (a.s.) invited the Meccan people to waken their minds and free their thinking from all their bad habits and thought and from imitating their fathers blindly. Allah has said: (And when it is said to them: Follow what Allah has revealed, they say: Nay! we follow what we found our fathers upon. What! And though their fathers had no sense at all, nor did they follow the right way?)31 3. Civil freedom Civil freedom means ensuring the full freedom to the individual in the field of work on the one condition that his work should not be impermissible in Islam. For instance, the individual should engage in illicit activities such as gambling, making wines, and the like. Among the other fields of the civil freedom is the freedom of Abode. Every individual has the right to choose for himself an abode to live in on condition that it should not be ill-gotten. He is also free to live in any country he likes except that when his emigration is to non-Muslim country and that it is feared for him that he may lose his faith and become deviant; therefore, this emigration is impermissible to him. G- Politics 1- The center of the prophet's government When the prophet arrived Medina , he soon established the mosque (of the Prophet) to be a center for his government, a school for his teachings, and a place for his worship. 2- Islamic brotherhood and insuring the social consistency the first steps taken by the Prophet (a.s.) in Medina were to make the Muhajireen brothers of the Ansar by a tie of true brotherhood so they would help one another in every ease and hardship, thereby forming the bonds of a coherentsociety. 3- Consultation in political and social affairs Prophet Muhammad (a.s.) frequently consulted with his companions about most political and social affairs. In following the saying of Allah to him (and consult with them upon the matter).32 Abu Hurayra narrated: "I have never seen anyone more engaged in consultation with his companions than the messenger of Allah."33 Surely, the Prophet (a.s.) was in no need of anyone's opinion, but he consulted with his companions to unite and spread love among them. Historians say: "He (the Prophet) consulted with women and he regarded their opinions"34 while the pre-Islamic cultures disregarded women and their opinions. 4- Assigning competent governors and officials When Islam had become strong and its state firm, the Prophet began sending governors and officials to the surrounding provinces and villages that had embraced Islam. These emissaries were to teach the Muslims the rulings of Islam, Collect the Islamic taxes (and redistributed wealth among the poor of that town and on the other public interests), resolve disputes among people and monitor activities in the market. The Prophet (a.s.) assigned to his governors firm covenants to do their responsibilities in the best manner. The Prophet (a.s.) was overly careful in overseeing the conducts of his governors. When he saw that the public complained about a governor for his bad administration or bad morals, he deposed him. The Prophet (a.s.) frequently called his governors and officials to account. Islam has cared much for the conditions, manners, morals and standingof the state officials. Islam has paid significant attention to making them well provided for, so that they are in no need of what people possess. As such, the Prophet (a.s.) assigned certain quantities of food rather than money as remuneration for some of his governors. 5- Sending deputies to the kings and notables At the beginning of establishing his state in Yathrib, the Prophet (a.s.) began sending deputies to kings and rulers inviting them to monotheism and to believe in the religion of Islam that Allah had determined as a perfect religion for all His people. The Prophet's letters to those kings and rulers were the best form of media at that time. He warned Khosrau of Persia and Caesar of Rome who had conquered and possessed most of the civilized world, and many prominent personalities of that time. He was certain that his religion would prevail over the whole globe and that all the nations would enjoy its blessings. The Prophet's invitation was not limited to the kings and rulers but it included famous chiefs and notables of the tribes. He sent his messengers to some of the most famous chiefs in Arabia. 6- Writing a constitution When the Prophet (a.s.) settled in Yathrib and took it as his capital, he began writing a political document that was a cornerstone of the state and has been described by the orientalists as "the constitution of the people of Medina." This document assigned private and public laws to govern the people of Medina and their brothers of the Muhajireen (who had come from Mecca to live in Medina). It also determined for the Jews who lived in Medina their courses and made them free in practicing their rites, aside from some obligatory conditions. 7- Bilding ad-Dar al-Kubra The Prophet (a.s.) built a house for the city's guests and called ad-Dar al- Kubra (the big house).35 The delegations that came to seek an audience with the Prophet(a.s.), to announce their faith in Islam or for other matters stayed in this house. H- Education The Prophet (a.s.) paid a significant amount of time to the issue of education. He cared much for the spread of knowledge and sciences and for the struggle of his people against illiteracy. He made the seeking of knowledge an obligation upon Muslims36 and ordered knowledge to be written down lest it would be forgotten.37 He did not differentiate between men and women in education but ordered both genders to obtain knowledge38 because no nation could develop under ignorance. Among Muslims there were some famous teachers whom the Prophet (a.s.) ordered to teach Muslims writing, reading, the Qur'an, and the teachings of Islam. The Prophet (a.s.) imposed a certain ransom on the prisoners of the battle of Badr, and whoever was unable to pay the ransom had to teach writing and reading to ten children from the children of Medina. A prisoner was not to be released except after teaching the children, and thus writing and reading were widespread in Medina.39 Islam's position towards education and literacy is clear and it does not distinguish men from women. Lady Fatima, the Prophet's daughter, (a.s.) taught the Muslim women the principles of Islam and the rulings of religion. Lady Zaynab, Imam Ali's daughter, did not only teach women, but Also men. She was an authority in fatwas so much so that the companions and other Muslims came to her asking about the religious rulings and the laws of Islam. The Prophet (a.s.) paid much attention to establishing a society balanced in behavior, understanding, values, and morals. Therefore, he supplied the society with treasures in the field of education and social development that would assist in taking people to perfection. The Prophet's maxims were a perfect method that could raise man to an exalted position and take his life high in the world of virtues, so that he really would qualify to be the deputy of Allah on earth. The Prophet's maxims are an important part of the Islamic heritage that deals with all of man's issues and provides answers to all of his suffering in different aspects of life. I- The Islamic economy The Prophet Muhammad (a.s.) established for Muslims a developed economy that would be able to remove poverty and put an end to deprivation. The following are some of the Prophet's means in his economy: 1. The encouraging of agriculture In the first Islamic age and later, agriculture was the main pillar of the general economy of Muslims. There are many traditions transmitted from the Prophet (a.s.) encouraging Muslims to practice agriculture. The Prophet (a.s.) said: "No man plants a plant except that Allah will record for him rewards as much as the fruit that comes out of that plant ."40 2. The encouraging of labor The Prophet (a.s.) encouraged labor in all permissible fields and he invited people to it because it is the most important element in production. Once, he took a worker's hand and began kissing it before his companions saying: "This is a hand that Allah and His messenger love."41 3. The forbidding of usury Surely, usury is one of the worst means of gaining wealth. Accumulating it by a certain group of people with no exertion or effort, is forbidden. Islam is very strict in forbidding usury and prescribes a severe punishment for whoever practices it. It has been mentioned in some traditions that "a dirham out of usury that a man knowingly eats is worse, near Allah, than thirty-six commitments of adultery."42 5. The prohibition of monopoly Monopoly leads to the confusion of markets, excessive prices, inequitable distribution of wealth and poverty. Therefore, Islam has prohibited it. He said: "No one monopolizes except a wrongdoer."43 Islam has legislated the confiscation of monopolized goods and their Pricing in a way that does not disadvantage citizens. 6. The watch of the market One of the most important responsibilities in the Islamic economy is the watchover the market lest cheating happens or prices go high that may affect people. 7. Taxes Islam has imposed taxes to be paid to the poor and the needy. These taxes which have been assigned under different titles cover the different needs of the society and insure its perfection and success. 8. The zakat of monies This tax is obligatory on four kinds of food; wheat, barley, dates, and raisins when they reach a certain quantity (nisab; the definite minimum value) This tax is to be given to the poor of the same area and is not to be taken abroad. 9. The government's responsibility The government is responsible for the struggle against poverty through some means such as the preparation of jobs and provision of equal opportunities for the citizens lest unemployment and neediness spread in the society. The government is also responsible for providing a subsidy to those whose incomes do not cover their basic necessities, , along with the payment of the debts of those who can not pay their debts.
-----------------------------------------------------------
References: 1 Qur'an, 81:9. 2 Bihar al-anwar, vol. 67, p. 287 3 Qur'an, 49:13. 4 Al-Kharaj by Abu Yousuf, p. 50. 5 Bihar al-Anvar, vol.73, p. 38 6 The Political System in Islam, p. 305. 7 Usool al-Kafi, vol. 2 p. 174. 8 Usool al-Kafi, vol. 2 p. 177. 9 Usool al-Kafi, vol. 2 p. 195. 10 Al-Jami. as-Sahih by at-Termithi, vol. 2 p. 189. 11 Qur'an, 49:11. 12 Qur'an, 49:12. 13 The Political System in Islam, p. 199. 14 Usool al-Kafi, vol. 2 p. 274. 15 Usool al-Kafi, vol. 2 p. 358. 16 Osool al-Kafi, vol. 2, p. 163. 17 Usool al-Kafi, vol. 2 p. 262. 18 Usool al-Kafi, vol. 2 p. 273. 19 Qur'an, 6:108. 20 Usool al-Kafi, vol. 2 p. 268. 21 Qur'an, 24:19. 22 Usool al-Kafi, vol. 2 p. 264. 23 Usool al-Kafi, vol. 2 p. 265. 24 Mustadrak al-vasa'il, vol. 9, p. 49. 25 Qur'an, 18:29. 26 Qur'an, 88:21-22. 27 Qur'an, 50:45. 28 Qur'an, 10:99. 29 Qur'an, 2:256. 30 Qur'an, 7:179. 31 Qur'an, 2:170. 32 Qur'an, 3:159. 33 Sunan al-Bayhaqi, vol. 7 p. 45. 34 At-Tathkira al-Hamduniyyah, vol. 1 p. 312. 35 Al-Wafa., vol. 1 p. 555. 36 al-Kafi, vol. 1, p.30 37 Kanzol Ummal, vol. 5 p. 22, al-Bayan wet-Tabyeen, vol. 1 p. 161, Kashf ad- Dhunoon, vol. 1 p. 26. 38 Mustadrak al-Vasa'il, vol. 17, p. 249. 39The System of the Prophet.s Government, p. 131, quoted from al-Matali. an-Nasriyyah fil-Usool al-Khattiyyah by Abul Wafa. al-Hurini. 40 Sunan of ibn Majah, vol. 2 p. 727, Sahih of Muslim, vol. 3 p. 1228. 41 Work and the Rights of Workers in Islam, p. 305. 42 Mustadrak al-Wasa'il, vol. 13, p. 332 43 Sahih of Muslim, vol. 3 p. 1228.