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A Brotherly Contract between Muh¡jir£n and An¥¡r

A Brotherly Contract between Muh¡jir£n and An¥¡r

The Prophet's second social act of significance during the first year of Hegira[1] was the convention of a brotherly treaty between the Muh¡jir£n and An¥¡r. Previously, these two Muslim groups had some rivalry over business and racial issues, because An¥¡r had migrated from the south (Yemen) and were from the Qa¦§¡ni race, and Muh¡jir£n belonged to the Northern Arabs and to the `Adn¡ni race; and during the days of Ignorance, there were severe racial conflicts between the two.

An¥¡r also used to work in agriculture and gardening, while the Meccan Arabs were traders who considered agriculture lowly and classless affair. Furthermore, these two groups had been brought up in two quite different social settings and now they were considered religious brethren. They had gathered in Medina and the probabilities existed that the remnants of the previous cultures still remained in their souls and minds; and that some ancient obstacles might be renewed. For this reason, the Holy Prophet initiated a brotherly contract between these two groups designating each Muh¡jir (Meccan emigrant) as a brother for a corresponding An¥¡r,[2] except for `Al¢ who was proclaimed a brother for every Muslim although the Holy Prophet fraternized him with himself.[3]

Of course, in concluding this brotherly convention between Muh¡jir£n and An¥¡r, their degrees of faith and virtue were taken into consideration.[4] The brotherhood of the Holy Prophet and `Al¢, both of whom belonged to Muh¡jir£n is justifiable.

This treaty brought forth more unity among Muh¡jir£n and An¥¡r. This is shown in the financial support of An¥¡r to Muh¡jir£n.

At the time of the distribution of the booties of the Battle of Ban£’l-Na¤¢r, An¥¡r gave them all to Muh¡jir£n[5]. An¥¡r’s immense generosities caused Muh¡jir£n to thank them in the presence of the Holy Prophet.[6] God has appreciated their benevolence in the following words:

It is the poor who fled, those who were driven from their homes and their possessions, seeking grace of Allah and His pleasure, and assisting Allah and His Apostle: These it is that are the truthful.

And those who made their abode in the city and in the faith before them love those who have fled to them, and do not find in their hearts a need of what they are given, and prefer them before themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones.



[1] That was five or eight months after Hegira. See al-Samh£d¢, op cit, 1:267; al-Majlis¢, Bi¦¡r al-Anw¡r 19:130.

[2] Ibn Hush¡m. op cit, 2:150; Ibn Sa`d, op cit, 1:238; °alab¢, op cit, 2:292; al-Majlis¢, op cit, 19:130. This fraternization was based on the common Faith, as confirmed in the following narration, “Allah’s Messenger associated as brothers between Muh¡jir£n and An¥¡r by the brotherhood of faith.” See ±£s¢, al-Am¡l¢, pp. 587.

[3] Ibn Hush¡m, op cit, 2:150; `Asqal¡n¢, al-I¥¡bah 2:507; Qanad£z¢, Yan¡b¢` al-Mawaddah 1:55; Sib§ ibn al-Jawz¢, Tadhkirat al-Khaw¡¥¥, pp. 20, 22,23; Musnad A¦mad; Ibn `Abd al-Barr, al-Is¢`¡b 3:35; °alab¢, op cit, 2:292; Samh£d¢, op cit, 1:268; Al-Mu¨affar, Dal¡'il al-¯idq 2:268-271.

[4] Qanad£z¢, op cit, 1:55 as quoted from Musnad A¦mad; Am¢n¢, al-Ghad¢r 3:112; Murta¤¡ al-`ªmil¢, al-¯a¦¢¦ min S¢rat al-Nab¢ al-A`¨am 3:60; ±£s¢, al-Am¡l¢, pp. 587.

The reports of the brotherhood between Imam `Al¢ and the Holy Prophet are authentic. Accordingly, the statements of Ibn Taymiyah and Ibn Kath¢r reveal their personal attitudes. They lack any scientific authenticity. See al-Ghad¢r 3:112-125, 174, 227 and 7:336.

[5] Al-W¡qid¢, al-Magh¡z¢ 1:379; Ibn Shabbah, T¡r¢kh al-Mad¢nah al-Munawwarah 2:289.

[6] Musnad A¦mad 3:204; °alab¢, op cit, 2:292; Ibn Kath¢r, op cit, 3:338; Ibn Shabbah, op cit, pp. 490.

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