The Roles of the Prophet Mohammad (PBUH) in the Sphere of Civilization (Part 4)
According to various opinions, the following elements can be identified in the emergence of civilizations:
When discussing Islamic civilization, we refer to its inception after the rising of the sun and the sending of the noble Prophet of Islam (peace be upon him), who should serve as our model. Undoubtedly, the role of the Prophet of Islam in the development of civilization is significant; however, the most important aspect that is considered necessary in the current era is as follows:
1. The Prophet of Islam (peace be upon him) and the Establishment of Security and Peace
The foundation of Islamic civilization began with the Da’wah in Makkah and was further solidified with the establishment of the government in Madinah, which marked the convergence of Islamic governance and urbanization. Makkah did not hesitate to harass the new Muslims.
The economic siege of Banu Hashim in Sha’ab Abi Talib and the death of Hazrat Khadijah and Abu Talib, who were among the strong supporters of the Prophet, peace be upon him, deprived the Muslims of security and peace. At that time, the Holy Prophet, peace be upon him, needed these supporters for the foundation of the great Islamic civilization. It was a safe and calm place; for this reason, the Prophet initiated a journey to Taif, Banu Qataadah, and Banu Sasan. The purpose of this journey was to establish the rule of Sharia and the Islamic system in order to find a safe and peaceful environment for Muslims under pressure. Unfortunately, the trip to Taif was not fruitful; other tribes responded peacefully, but the people of Taif and the elders of the city did not accept his invitation and even incited mobs and ignorant individuals to follow the Prophet (peace be upon him) and drive him away.
In that year, the opportunity arose for a meeting between the Holy Prophet, peace be upon him, and a group of the people of Yathrib (Madina). The Prophet, peace be upon him, had a strategy: during the Hajj season, he would approach the tribes who had come for pilgrimage and invite them to embrace Islam. That year, six individuals from the Khazraj tribe met him, and Prophet Muhammad (peace be upon him) conveyed his message to them. Upon hearing his words, they welcomed his invitation, which promised peace, purity, and piety. They said, “We are going to our people to guide them away from their religion. We will inform you, and perhaps with your blessing, war will depart from our city. If you help us unite with one another, you will be the dearest person to us.”
At that time, three groups lived in Madinah: the first group consisted of Muslims made up of Muhajirin and Ansar (Immigrants), forming the overwhelming majority; the second group was composed of polytheists from the Aus and Khazraj tribes, who were a small minority; and the third group comprised Jews, divided into four sections: one section was inside Medina, and the other three sections were outside. The Jews inside Medina included the Banu Qaynuqa tribe, while those outside included the Banu Nadir, the Jews of Khyber, and the Banu Qurayzah.
Before Islam, the Jews were a separate community within Medina, possessing distinct beliefs and ways of resolving their issues. Hence, although they were located in and around Medina, they were not regarded as part of Medina’s society. The polytheists, as it happened, were impoverished, and the Islamic atmosphere that pervaded Medina led them to destruction. Therefore, guiding them towards Islamic beliefs and the system was essential, even if they rejected Islam. However, the Muhajirin and Ansar were united in their Islamic faith, and Islam fostered love and affection among them. Consequently, organizing relationships among them according to Islamic principles was straightforward. The Messenger of Allah, peace be upon him, first worked to establish communication between them based on Islamic faith and invited them to foster brotherhood among themselves for the sake of Allah—an enduring brotherhood that would manifest in their dealings and possessions. He was the one who implemented the pact of brotherhood among Muslims.
As a result, he himself became a brother to Ali ibn Abi Talib; his uncle Hamza became a brother to his freedman Zayd; Abu Bakr, may Allah be pleased with him, became brothers with the son of Zayd; and he established brotherhood between the Muhajirin and the Ansar. This resulted in Umar Ibn Khattab, may Allah be pleased with him, becoming brothers with Atban Ibn Malik Khazraji; Talha Ibn Ubaidullah with Abu Ayyub Ansari; and Abd al-Rahman Ibn Auf with Sa’ad ibn Rabi’. This brotherhood had a significant impact on the economic sector, as the Ansar displayed great generosity to their immigrant brothers, providing them with money, food, and shares in life’s necessities. Subsequently, merchants began their businesses, and farmers tended to their agriculture; among the merchants was Abdul Rahman Ibn Auf, who engaged in the trade of butter and cheese. Alongside him, many others embarked on similar ventures and became prosperous due to their business acumen. Those who did not engage in trade, such as Abu Bakr, Umar, Ali Ibn Abi Talib, and their families, pursued agriculture on the lands graciously granted to them by the Ansar. The Prophet, peace be upon him, said: “مَنْ كَانَتْ لَهُ أَرْضٌ فَلْيَزْرَعْهَا أَوْ لِيَمْنَحْهَا أَخَاهُ” (“Whoever has land must either cultivate it himself or lend it to his brother.”)
All of them worked to meet their needs. Two years later, in the thirteenth year of the Prophet’s mission, during the Hajj season, representatives from the people of Madinah pledged allegiance to the Prophet, promising to be enemies with his enemies and friends with his friends. They vowed to fight against anyone who opposed him. After this pledge of allegiance, the Prophet, peace and blessings of Allah be upon him, allowed the Muslims to migrate to Yathrib. Thus, the Prophet’s efforts to secure stability came to fruition, creating an atmosphere in Medina that facilitated the establishment of the pillars of Islamic governance.
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