Brotherhood Between the Muhajirun and the Ansar
The Muslims of Medina became known as the Ansar (the Helpers), while those who migrated from Mecca were known as the Muhajirun (the Emigrants).
It is important to note that many of the Muslims from Mecca were poor. They had left behind their wealth, homes, and possessions and migrated to Medina for the sake of their faith and beliefs.
The Prophet Muhammad ï·º established bonds of brotherhood between the different groups of Muslims. He formed a brotherhood with Ali ibn Abi Talib, and he paired Abu Bakr with Kharijah ibn Zuhayr, and Ja‘far ibn Abi Talib with Mu‘adh ibn Jabal, along with many other companions.
Through this system of brotherhood, the Prophet ï·º connected the families of the Muhajirun and Ansar. Each family became linked with many other families through these relationships, creating a strong network of support and cooperation.
This brotherhood was so powerful that it resembled the bond of family, including deep mutual assistance and, according to early arrangements, inheritance rights.
Through this system, the Prophet ï·º replaced the tribal unity that had dominated Arab society with a new unity based on faith and shared principles.
The Treaty of Cooperation Between Muslims and Non-Muslims
After the Hijrah, the population of Medina consisted of three main groups:
The Muslims.
The Jewish tribes, including Banu Nadir, Banu Qurayzah, and Banu Qaynuqa‘.
The Arabs who had not yet accepted Islam.
The Prophet ï·º sought to create an atmosphere of cooperation and tolerance among these different groups. Therefore, he established an agreement between Muslims and other communities living in Medina.
Ibn Hisham recorded the contents of this agreement, which included several important principles:
The community of Medina had a shared political and social identity, with the right to punish wrongdoing and protect those who acted peacefully.
Religious freedom was guaranteed for all communities.
All inhabitants of Medina, Muslims and others, were required to cooperate financially and morally and to support one another against any attack on the city.
The Prophet ï·º was recognized as the general leader of Medina, and major disputes and serious conflicts were referred to him for judgment.
Establishing the Political, Economic, and Social Foundations of the New Community
Islam was not only a spiritual message but also a complete system that included social and political organization.
that would organize public life and strengthen the new society.
The Political, Economic, and Social Foundations of the Islamic Community
After the establishment of the Muslim community in Medina, Islam began laying the foundations of a complete social system.
Many Qur’anic verses revealed during this period focused on legislation and organizing the affairs of society. The Prophet Muhammad ï·º also explained these teachings through his words and actions, creating a comprehensive system based on the two main sources of Islam: the Qur’an and the Sunnah.
In politics, Islam established a system based on consultation and collective decision-making. The Qur’an says:
“And consult them in the matter.”
(Surah Aal ‘Imran: 159)
It also says:
“And whose affair is consultation among themselves.”
(Surah Ash-Shura: 38)
In economics, Islam introduced principles aimed at achieving social justice and mutual responsibility. This meaning is reflected in the saying attributed to the Prophet ï·º:
“He is not a believer who sleeps satisfied while his neighbor is hungry and he knows it.”
Islam also established important social principles, including equality among people. Superiority is not based on ancestry, wealth, or status, but on righteousness and good deeds.
The Qur’an says:
“O mankind, We have created you from a male and a female and made you peoples and tribes so that you may know one another. Indeed, the most noble of you in the sight of God is the most righteous of you.”
(Surah Al-Hujurat: 13)
Among the social systems introduced by Islam was the organization of family life, clarifying the rights and responsibilities of every member of the family, along with many other principles that shaped the new Muslim society.
The Marriages of the Prophet Muhammad ï·º
The issue of polygamy in Islam, and specifically the multiple marriages of the Prophet Muhammad ï·º, has been a subject of discussion among both Muslims and non-Muslims.
Some people recognize the purposes and wisdom behind this aspect of Islamic law and view it positively. Others criticize Islam because it permits polygamy, while some attempt to judge the Prophet’s marriages without considering their historical and social context.
The discussion of the Prophet’s marriages requires understanding the circumstances, purposes, and responsibilities connected with them rather than viewing them only from a modern perspective.
Polygamy in Islam: Context and Purpose
The discussion of the Prophet Muhammad’s ï·º marriages occurred during the period of Islamic history after the establishment of the Muslim community in Medina, where the issue of multiple marriages became more visible.
Before discussing the marriages of the Prophet ï·º specifically, it is useful to briefly examine the concept of polygamy in Islam and address some of the criticisms directed toward it.
One important point recognized by many fair-minded researchers is that Islam placed limits on polygamy. Before Islam, the number of wives a man could marry was unrestricted, but Islam established a maximum limit of four wives under specific conditions.
The question then arises: Is polygamy itself a problem, or can it sometimes be a solution to certain social problems?
Many Western researchers have viewed polygamy as a weakness in Islamic legislation, and some Muslim writers influenced by Western cultural perspectives have adopted similar criticisms.
However, from a broader perspective, polygamy can sometimes serve as a remedy for situations where alternative solutions may create greater difficulties.
For example, after major wars in history, some societies faced significant imbalances between the numbers of men and women. In such circumstances, discussions about different family systems, including polygamy, emerged as possible social solutions.
The issue can also be considered from personal and family situations. A man’s wife may suffer from a long-term illness or may be unable to have children. In such cases, a question arises: Is it better for him to divorce his wife and marry another, or can he remain committed to his first wife while also marrying another woman under a regulated system?
Islamic discussions of polygamy consider these complex human circumstances while placing conditions and responsibilities on those who choose this path.
