The Destination: Madinah

Demographics of Madinah

Madinah, previously known as Yathrib, was home to two major ethnic groups: the Jewish tribes and the Arab tribes. The three prominent Jewish tribes were Banu Qaynuqa, Banu Nadir, and Banu Qurayza, while the Arab tribes consisted of the Aws and Khazraj. This diverse population set the stage for the Prophet Muhammad’s ﷺ arrival and the establishment of the early Muslim community.

There are various theories about the origins of the Jewish tribes in Madinah. One suggests that they were sent by the Prophet Musa عَلَيْهِ السَّلَامُ to settle in the Arabian Peninsula, anticipating the coming of the final Prophet. Another theory points to their migration to Madinah after being expelled from Jerusalem, particularly following the destruction of the temple by Nebuchadnezzar in 587 BCE and later by the Roman Emperor Titus in 70 CE. The Jewish tribes became an integral part of Madinah’s economy, excelling in agriculture and trade, while the Arab tribes provided protection and support.

The Arab tribes of Aws and Khazraj migrated to Madinah following the collapse of the Ma’rib Dam in Yemen, which triggered mass migrations. Upon settling in Madinah, they formed alliances with the Jewish tribes, benefiting from their established agriculture and trade networks. This cooperative relationship shaped the socio-economic structure of the city.

The Prophet’s Arrival in Madinah

The arrival of the Prophet Muhammad ﷺ in Madinah marked a significant moment in Islamic history. He and his companion Abu Bakr رَضِيَ اللهُ عَنْهُ were warmly welcomed by the Ansar, the people of Madinah, who eagerly anticipated the Prophet’s arrival. The common date for arrival is given to be the 12th of Rabi’ al-Awwal, but some suggest the 8th or 9th might be more accurate. Prophet Muhammad ﷺ first stayed in Quba with Kulthum ibn Hidm رَضِيَ اللهُ عَنْهُ, where he ﷺ established Masjid Quba, the first mosque founded on piety as per Surah At-Tawbah (9:108-110). This mosque became a place of weekly worship. After spending a few days in Quba, the Prophet ﷺ continued his journey to Madinah. Along the way, he stopped at Banu Salim, where he led the first Friday prayer and delivered a sermon highlighting the importance of charity, the reality of death, and preparing for the afterlife.

Building of Masjid al-Nabawi

As the Prophet ﷺ entered Madinah, everyone among the Ansar hoped to host him. He ﷺ instructed them to let his camel walk freely, saying, “Let the camel be, for Allah has taken charge of it.” The camel stopped at an open area used for drying dates, which the Prophet ﷺ took as a sign that this was the place Allah had chosen for his mosque — Masjid al-Nabawi. The land belonged to two orphans, and although they offered it as a gift, the Prophet ﷺ insisted on paying for it. Nearby lived Khalid ibn Zayd also known as Abu Ayyub al-Ansari رَضِيَ اللهُ عَنْهُ of Banu al-Najjar, a relative of the Prophet ﷺ, with whom he stayed until his own home was completed.

Building a Unified and Resilient Community in Madinah

Masjid al-Nabawi became the heart of the Muslim community. It served not only as a place of worship but also as a center for discussions, guidance, and decision-making led by the Prophet ﷺ. The construction of the masjid was prioritized even before the Prophet’s ﷺ own home, emphasizing its central role in the spiritual and social life of the early Muslims.

Brotherhood (Mu’akhah) Between Migrants and Helpers

Madinah welcomed the Muhajirun (migrants from Makkah), who initially struggled to adjust. The Prophet ﷺ established a unique brotherhood system (Mu’akhah), pairing Muhajirun with the local Ansar to share resources and responsibilities. This alliance was strengthened through a special dua (supplication) by the Prophet ﷺ, asking Allah to bless Madinah’s climate and provisions, which eased the Muhajirun’s transition and unified the two communities.

The Treaty of Madinah

The Prophet ﷺ established the Treaty of Madinah which unified the city’s diverse population by defining the roles and responsibilities of the Muhajirun, Ansar, and Jewish tribes. Early Islamic historians documented this treaty, which outlined clauses to maintain justice, neutrality in conflicts, and minority rights, establishing Madinah as a sanctuary. This agreement is considered a foundational example of federalism, illustrating the Prophet’s commitment to justice and harmony among different groups. There were four key Areas of the treaty:

• Muslim Relations: Defined the Muslims from Makkah (Quraysh) and Madinah (Yathrib) as one unified Ummah, responsible for their own internal disputes and welfare.

• Jewish Relations: Each Jewish tribe was responsible for its own affairs and disputes, maintaining a semi-independent status but allied with the Muslims against external threats.

• Pagan Relations: Pagans in Madinah were prohibited from supporting the Quraysh against the Muslims and were required to stay neutral in conflicts.

• General Clauses: Addressed mutual protection, justice, and the sacredness of Madinah, establishing it as a sanctuary where certain actions (like hunting and tree-cutting) were prohibited.

The Change of Qibla

At first, Muslims faced Jerusalem in prayer, but about sixteen months after the Hijra, Allah commanded that the Qibla be changed to Makkah. This first instance of abrogation (naskh) marked a distinction between Islam and Judaism and underscored the continuity from Prophet Ibrahim عَلَيْهِ السَّلَامُ to Prophet Muhammad ﷺ. The change tested Muslims’ faith, but they adapted, reaffirming their dedication to the Prophet’s guidance. Allah assured them that previous prayers facing Jerusalem remained valid.

Establishing Suffa

To accommodate new converts and Muhajirun, the Prophet ﷺ created the Suffa at Masjid an-Nabawi, a place dedicated to learning. Residents of the Suffa, like Abu Hurairah, dedicated themselves to Islamic study and helped preserve teachings. This community played a significant role in Islamic education and exemplified a commitment to knowledge and worship.

The Islamic Calendar and Its Lasting Impact

The Islamic calendar, introduced during Umar ibn al-Khattab’s caliphate, began from the Hijra, symbolizing a new beginning for Muslims as they transitioned from persecution to empowerment. Ali ibn Abi Talib proposed that the Hijra be used as the starting point of the Islamic calendar, with Muharram selected as the first month, as it follows Hajj and symbolizes a new beginning.