The Basis of Islam's Influences in Yathrib
Wadi al-Qura is a long valley along with the trade route from Yemen to
Damascus. Along this valley, which runs from the north to the south, there
were numerous oases surrounded by grass and pastures.
[1]
The caravans made use of them on their trips along this valley. On one of
these oases, five hundred kilometers north of Mecca, there was the old city
of Yathrib which was later called Madinat al-Rasul (the city of the
Messenger) after the Holy Prophet's emigration to it and then al-Madinah
(Medina).
The structure and social conditions of Yathrib was quite different from
those of Mecca whose people were engaged in agriculture and orchard keeping.
There lived in this city three great Jewish tribes of Banu’l-Nazir,
Banu-Qaynuqa` and Banu-Qurayzah. The two famous tribes of Aws and Khazraj
are originally from the Yemen (i.e. descendants of Qahtan); but after the
destruction of the Ma'rib Dam, they migrated from the south to live in
Yathrib along with the Jewish inhabitants.
During the years of the Holy Prophet’s promulgation of Islam in Mecca, some
events occurred in Yathrib which paved the way for his emigration. These
events had made this city the center for the propagation of Islam. Among
these events were the following:
The Jews had owned the fertile lands around the city; they had created
numerous palm groves, enjoyed wealth and excelled all others economically.
[2]
Once in a while, some quarrels occurred between them and the tribes of Aws
and Khazraj. The Jews used to threaten them, saying, “In the near future,
there shall come a new prophet whom we will follow and with his help we will
root you out, just like the peoples of `ad and Iram.”[3]
Because the Jews enjoyed a higher cultural status and they were respected by
the idolaters, who believed in whatever the Jews would tell them, the issue
of prophethood had rooted in the minds of the tribes of Aws and Khazraj.
Since older times, wars and bloodshed took place between the tribes of Aws
and Khazraj. The last of these conflicts was the war of Bu`ath. These
conflicts had resulted in a lot of casualties and damages on both sides who,
because they had suffered greatly, looked forward to ceasefire and
compromise. However, there was no impartial person to carry out such a
mission. `Abdullah Ibn Ubayy, who was not of the elderly chiefs of Khazraj,
had announced his impartiality during the battle of Bu`ath
and desired for a ceasefire and reconciliation so that he might
govern both of them. He had prepared for the coronation ceremonies.
[4]
However, the encounters of Aws and Khazraj with the Holy Prophet in Mecca
changed the direction of events dramatically and `Abdullah Ibn Ubayy lost
his chance.
The First Muslim Group of Yathrib
Through their pilgrimages to Mecca, the people of Yathrib had known about
the Holy Prophet's mission since the early years of his open invitations to
Islam. Some of them had met him in Mecca and become Muslims; but later on,
they had either died or been killed.
[5]
They had never been able to invite anybody into Islam. In the eleventh year
of prophethood, the Holy Prophet met six of the elderly chiefs of Khazraj
during the season of Hajj and invited them to Islam. They told each other,
“Be aware; this is the same prophet predicted by the Jews. Now we should not
fall behind them in accepting his religion.” Then, they accepted Islam by
telling the Holy Prophet, “We have left our people in the worst form of
enmity. We hope that God will make them conciliate through you. Now, we will
return to Yathrib and start inviting them to Islam. If they accept this
religion, there will be nobody dearer to us than you.”
Upon their return to Yathrib, this group invited people to Islam. Not long
after, the name of Islam was heard in every house of Yathrib and the Holy
Prophet's name was uttered by everybody.
[6]
The First Treaty of `Aqabah
By the twelfth year of the prophethood, twelve people of Yathrib swore
allegiance to the Holy Prophet at the foot of the `Aqabah of Mina[7]
at the time of Hajj.
[8]
Among this group, ten people were from Khazraj and two others from Aws. This
showed that these two groups had set their quarrel aside and showed interest
in coming under the banner of Islam. They swore that they would not
associate anybody with God, steal, engage themselves in adultery, kill their
own children, accuse one another, and they would obey the Holy Prophet in
performing good deeds.
[9]
The Holy Prophet promised them heaven as a reward for their keeping this
treaty.
[10]
After the Hajj ceremony, they returned to Yathrib and asked the Holy Prophet
to appoint a teacher to teach them the Holy Qur'an and the principles of
Islam. The Holy Prophet sent Mus`ab ibn `Umayr to them.
[11]
Due to his hard work in propagation, a great number of people accepted the
Islamic faith. In Mecca, the chiefs opposed Islam; but the youth and the
deprived ones accepted it as religion. However, in Yathrib, it was the other
way round; the chiefs pioneered to adopt Islam and people naturally followed
their suit. This was one of the factors for the spread of Islam in this
city.
The Second Treaty of `Aqabah
In the thirteenth year of prophethood and at the Hajj ceremony, a group of
seventy-five people, eleven of whom were from Aws and two women, entered
Mecca. On the twelfth of Dhu’l-Hijjah, the second treaty of `Aqabah was
concluded with a lot of precautions. The signers pledged that if the Holy
Prophet emigrated to their city, they would protect him like their own
relatives and children and fight anybody who would fight against him. For
this reason, this treaty came to be called bay`at al-harb (the pledge
of war). At the end of this meeting, the signers elected twelve
representatives to manage their affairs upon their return to Yathrib.
[12]
The initial Stages of emigration to Yathrib
Despite all the precautions that the Holy Prophet and the people of Yathrib
had taken, Quraysh found out the secrets behind this treaty. Consequently,
they endeavored to arrest the treaty signers. Since those who paid homage to
the Holy Prophet had left Mecca in time, they could flee to safety except
for one who was arrested.
After the departure of the people of Yathrib, Quraysh increased their
pressure on Muslims, because they realized that the Holy Prophet had
safeguarded a stronghold in Yathrib; they therefore increased their
pressures on Muslims. Once again, life in Mecca had become intolerable.
[13]
For this reason, the Holy Prophet ordered Muslims to emigrate to Yathrib,
telling them, “Go to Yathrib; God will provide you with brethren and a safe
place.”[14]
For two and a half months, (i.e. from the middle of Dhu’l-Hijjah up to the
end of safar)[15]
Muslims gradually headed for Yathrib despite all hardships that Quraysh put
in their way. Hence, no Muslim remained in Mecca except for the Holy
Prophet, Imam `Ali, Abu-Bakr and some others. In the history of Islam, those
Muslims who emigrated to Yathrib are called muhajirun (Emigrants) and
those who helped out the Holy Prophet in Yathrib are called ansar.
Conspiracy of murdering the Holy Prophet
After the settlement in Yathrib of Meccan Muslims, the chiefs of Quraysh
realized that Yathrib had turned into a strong shelter for the Holy Prophet
and his followers, and that people of Yathrib were ready to fight for their
faith. For this reason, they feared the Holy Prophet's emigration. This
matter caused the Quraysh to face several problems:
(1) Muslims were no longer under their domination and control, because
Yathrib was an independent city and Quraysh had no power there.
(2) Since people of Yathrib had convened a war treaty with the Holy Prophet,
he might then start a siege on Mecca for revenge.
[16]
(3) Even without a probable war, Quraysh were still at a loss, because
Yathrib was a lucrative market for their merchants and they would face
economic disasters through losing control over this city.
(4) Yathrib was on the trade route from Mecca to Damascus and Muslims could
easily make this route unsafe and vulnerable; they might also jeopardize
trade as a whole.
These worries forced the chiefs of Quraysh to gather at Dar al-Nidwah (the
consular center) for further consultation and deliberations. Some proposed
that the Holy Prophet be exiled or imprisoned. However, these two proposals
were rejected for certain reasons. Finally, they decided to murder him
although such an act would not look very simple, because Banu-Hashim would
seek revenge. To avoid such expected vengeance, they decided to appoint one
young man from every tribe so that they could murder him in his bed. In this
way, Banu-Hashim could not rise to avenge because the assassination would
have taken place with several men from different tribes; and Banu-Hashim
could not fight all these tribes; so, they would have to receive ransom and
blood-money and the story would come to an end. To carry out their plot,
chiefs of Quraysh selected the first night of Rabi` al-Awwal. God refers to
their conspiracy with the following words:
And when those who disbelieved devised plans against you that they might
confine you, slay you, or drive you away; and they devised plans and Allah
too had arranged a plan; and Allah is the best of planners. (8:30)
The Prophet's Migration
Through Divine revelation, the Holy Prophet knew about the conspiracy of Dar
al-Nidwah; he was then ordered by God to leave Mecca. He informed Imam `Ali
(a.s) about his plan and ordered him to replace him in bed that night and
cover himself with his bedspread. Imam `Ali (a.s) immediately accepted this
mission.
Accompanied by Abu- Bakr, the Holy Prophet headed for Thawr Cave to the
south of Mecca that night and stayed there for three days until chiefs of
Quraysh despaired of finding him. He wanted to find a safe time to continue
his migration. God, in the Holy Qur'an, refers to the Holy Prophet's
loneliness and to the worries of his companion. Despite all precautious
actions that the chiefs of Quraysh had taken, they could not locate the Holy
Prophet:
If you will not aid him, Allah certainly being the second of the two, when
they were both in the cave, when he said to his companion: Grieve not,
surely Allah is with us, So Allah sent down His tranquility upon him and
strengthened him with hosts which you did not see, and made lowest the word
of those who disbelieved; and the word of Allah that is the highest; and
Allah is Mighty, Wise. (9:40)
A Great Sacrifice
That night, Imam `Ali (a.s) replaced the Holy Prophet in bed. The armed
forces of Quraysh besieged the Holy Prophet's house. In the morning, they
drew their swords and entered the house in a rampage, but they found Imam
`Ali, not the Holy Prophet, in the bed. Realizing that they had been
betrayed, they charged against `Ali. Drawing his sword, he stood opposite
against and refused to tell them where the Holy Prophet was.
[17]
Anybody who would replace the Holy Prophet in bed had little chance to
survive. However, `Ali, who had replaced the Holy Prophet in bed many times
before that event, such as he had done when they were besieged in Abu-talib
Col, in purpose of securing his safety, sacrificed his life to protect the
Holy Prophet's. Referring to this bravery and sacrifice of Imam `Ali,
Almighty God says:
And among men is he who sells himself to seek the pleasure of Allah; and
Allah is Affectionate to the servants. (2:207)
Exegetes of the Holy Qur'an agree that this verse was revealed on account of
the sacrifice and bravery of `Ali at that night, which is called laylat
al-mabit.
[18]
Referring to the conspiracy of Quraysh during that dangerous night, Imam
`Ali, in one of his sermons, describes his mental condition as follows:
The Prophet ordered me to spend that night on his bed (while he would be
leaving for Medina) and use my life as a shield for the protection of his
life. I accepted it on the spot. I would be glad to die for him. The Prophet
left me and I slept on his bed. The Quraysh armed forces entered, hoping to
murder him. When they charged at the room where I was staying, I stood up,
drew my sword and protected myself. This is the issue of which God is aware
and people know.”[19]
The Prophet's Arrival at Quba
Prior to his departure from Mecca, the Holy Prophet asked Imam `Ali to give
back people's deposits[20]
and prepare for the departure of his daughter, Fatimah, and some other men
and women from Banu-Hashim, who had not yet departed Mecca.
[21]
On the fourth of Rabi` al-Awwal (the 14th year after
prophethood), the Holy Prophet left Thawr Cave for Yathrib.
[22]
Eight days after that, he arrived at the district of Quba, on the outskirts
of Yathrib, where the tribe Banu-`Amr ibn `Awf lived.
[23]
He waited there for a few days, waiting for `Ali's arrival. During this
time, he established a mosque there.
[24]
After the Holy Prophet's migration, `Ali (a.s) stayed for three days in
Mecca and carried out his obligations and tasks.
[25]
He then accompanied his mother Fatimah bint Asad and Fatimah daughter of the
Holy Prophet and Fatimah daughter of al-Zubayr ibn `Abd al-Muttalib and two
others to Quba where they joined the Holy Prophet.
[26]
Arrival at Yathrib
Upon the arrival of `Ali at Quba, the Holy Prophet headed for Yathrib with a
group of Banu’l-Najjar (his maternal uncles). On their way, he performed the
first Friday Prayer at the resort of Banu-Salim ibn `Awf. Upon their arrival
at Yathrib, they were passionately welcomed by people. The heads and chiefs
of the tribes took the rein of the Holy Prophet's palfrey and begged him to
stay with them. He answered, “Let the camel proceed; it has a mission to
perform; wherever it sleeps, I will stay.”
By this decision, the Holy Prophet most probably wanted not to give the
honor of being the host to any special group so that he could avoid future
conflicts. His discretion was similar to one concerning the place of the
installation of the Black Stone of the Kaaba.
Finally, the camel came to rest in the district of Banu’l-Najjar, on a piece
of land belonging to the two orphans, close to the house of Abu-Ayyub
Ansari (Khalid ibn Zayd Khazraji). All people were now crowding around
the Holy Prophet; they asked him to give them the honor to be their guest.
Abu-Ayyub took the Holy Prophet's baggage to his own home and the Holy
Prophet followed. He stayed there until the Masjid al-Nabi (The
Prophet’s Mosque) was established and there was a room built next to it for
the Holy Prophet to live in.
[27]
The Start of the Hijri Calendar
The Prophet's migration was the basis of a great change; it was a focal
point in the progress of Islam. Due to this historic event, Muslims were
free from shackles and they could live freely and run gatherings. This was
of utmost significance at that time. If this migration had not occurred,
Islam would have been strangled in Mecca and it would have never had any
chance to grow. After the migration, Muslims could establish their political
and military organization and Islam grew in the Arabian Peninsula.
However, the following two questions require answer: Who established this
calendar for the first time? Since when was it put into effect? Muslim
historians unanimously agree that this feat was done by `Umar ibn al-Khattab
after consultation and deliberations with the Holy Prophet's grand
companions.
[28]
However, another research indicates that the initiator for this feat was the
Holy Prophet himself. Some great Muslim historians have written that the
Holy Prophet, after his migration to Yathrib in Rabi` al-Awwal, ordered that
events should be referred in relation to this day.
[29]
The documents for this claim are some of the Holy Prophet's letters,
documents and communications which are handed down to us and dated from the
above date. There are two samples here:
(1) The Holy Prophet signed a treaty with the Jews of Muqna ending with the
following statement: Written by `Ali ibn Abi-talib in the ninth year of
Hegira.
[30]
(2) In a treaty with the Christians of Najran, we read the following: The
Holy Prophet ordered `Ali to write down: This treaty is signed in the fifth
year of Hegira.
[31]
Based on some documents, the recording of events and affairs up to the fifth
year of Hegira took place on the basis of months alone. Here are some such
documents:
Abu-Sa`id Khidri says: Fasting during the month of Ramazan was enacted as
obligatory one month after the change of the kiblah (i.e. the direction
faced in prayers) during the eighteenth month of Hegira.
[32]
`Abdullah Ibn Unays, the commander of the army sent to war against Sufyan
ibn Khalid writes: I left Medina on Monday, the fifth of Muharram; the
fiftieth month of Hegira.”[33]
Muhammad ibn Maslamah, recounting the campaign against the tribe of Qurta,[34]
writes: I left Medina on the tenth of Muharram and returned on the last
night of Muharram, the fiftieth month after Hegira, after a leave of
nineteen days.”[35]
For these reasons, the founder of the Hijri calendar was the Holy Prophet;[36]
and since, in the reign of `Umar, there appeared some disagreements on the
exact dates of some historical events,[37]
he formalized this calendar on the sixteenth year of Hegira, and in place of
Rabi` al-Awwal—the month in which the Holy Prophet arrived in Medina—he
appointed Muharram as the starting point of the Hijri calendar.
[38]