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1. After Rasulullah (sallallahu ‘alaihi wasallam) left Quba and arrived in Madinah Munawwarah, Hazrat Kulthoom bin Hadam (radhiyallahu ‘anhu) passed away. He was the Sahaabi in whose house Rasulullah (sallallahu ‘alaihi wasallam) resided during his stay in Quba.
2. Even before Rasulullah (sallallahu ‘alaihi wasallam) could complete the construction of Musjid-un-Nabawi, Hazrat As’ad bin Zuraarah (radhiyallahu ‘anhu), the head of Banu Najjaar clan, passed away. The Banu Najjaar appeared before Rasulullah (sallallahu ‘alaihi wasallam) and requested, “O Rasulullah (sallallahu ‘alaihi wasallam)! Appoint someone as his successor to be the head over us.” Rasulullah (sallallahu ‘alaihi wasallam) replied, “You are my maternal family, and I am part of your family, hence I will be your head to oversee you.”
Rasulullah (sallallahu ‘alaihi wasallam) accepting to be the head and oversee their affairs (i.e. the affairs of the Banu Najjaar tribe) is enumerated as one of the great merits and virtues of this tribe. The people of this tribe considered this to be a great source of pride for them, that Rasulullah (sallallahu ‘alaihi wasallam) mentioned that he would be their head.
On account of the jealousy and defiance of the Jews (in Madinah Munawwarah), and in order to contain their civil strife and rebellion, Rasulullah (sallallahu ‘alaihi wasallam) decided to draw up a written treaty with them.
The idea behind this treaty was to at least ensure that their opposition and defiance does not intensify any further, so that the Muslims may be safe from their mischief and corruption.
The Qur’aan Majeed is replete with verses mentioning the evils and mischief of the Jews. Therefore, in order to prevent their mischief and corruption from worsening, intensifying and spreading, Rasulullah (sallallahu ‘alaihi wasallam) formed a treaty with the local Jews of Madinah Munawwarah.
The majority of the population of Madinah Munawwarah was made up of the Aws and Khazraj tribes. However, over an extended period of time, a significant number of Jews also settled in Madinah Munawwarah.
The Jews had a number of madrasahs and educational institutes in Khaybar and Madinah. They also had a few fortresses in Khaybar. They were referred to as the Ahl-e-Kitaab (people of the scripture). Compared to the disbelievers (polytheists), they enjoyed educational superiority and distinction in the land of Hijaaz.
Hazrat Abdullah bin Zaid (radhiyallahu ‘anhu) mentions, “The next morning (after seeing the dream in which the angel taught me the words of the azaan), I presented myself before Rasulullah (sallallahu ‘alaihi wasallam) and related the dream to him. On hearing the dream, Rasulullah (sallallahu ‘alaihi wasallam) said:
إن هذه لرؤيا حق إن شاء اللّٰه تعالى
“Surely this dream is a true dream, Insha Allah Ta‘ala.”
The assembly of Rasulullah (sallallahu ‘alaihi wasallam) with the Sahaabah (radhiyallahu ‘anhum) had terminated without them arriving at any decision in regard to which method should be adopted to inform the people of the time to gather in the musjid for the congregational salaah.
Nevertheless, Hazrat Abdullah bin Zaid bin Abdi Rabbihi (radhiyallahu ‘anhu) was greatly affected by this concern of Rasulullah (sallallahu ‘alaihi wasallam).
From the very beginning of the prophethood of Rasulullah (sallallahu ‘alaihi wasallam), two daily salaah were fardh – the fajr salaah and the asr salaah. Thereafter, on the Night of Mi’raaj, the remaining salaahs of the five daily salaah were made fardh.
All the salaahs, with the exception of maghrib, consisted of just two rakaats. After the hijrah, the two rakaats remained as they were for those traveling, while a further two rakaats were added in the zuhr, asr and esha salaahs for those not travelling.
The Bond of Brotherhood Between the Muhaajireen and Ansaar – Part Three
Written by user2It is reported that whenever a beggar came to Hazrat Aa’ishah (radhiyallahu ‘anha) and made dua for her, as is the habit of beggars (when begging from someone), then she would also make dua for the beggar, and thereafter, she would give him some charity. Someone asked her, “O Umm-ul-Mu’mineen! Why is it that you give the beggar charity, and you also make dua for him just as he made dua for you?”
She replied, “If I do not make dua for him, and I only give him charity, then his kindness over me will be superior to my kindness over him, as dua is far superior to charity. That is why I repay his dua with my dua, so that my charity remains pure and will not be in exchange of anything.”
The Unparalleled Generosity and Compassion of the Ansaar
Written by user2The manner in which the Ansaar fulfilled the right of the pact of brotherhood with the Muhaajireen, and the extent of their sincerity in giving preference to the Muhaajireen over themselves, was such that it is impossible to find any parallel and likeness for it in the annals of history.
When it came to their wealth, lands and assets, then the Ansaar showed generosity to the Muhaajireen by giving them lands and orchards. However, over and above this, such examples of generosity are found among the Ansaar that if a person had two wives, he would say to his Muhaajir brother, “(Choose whichever wife you want from the two.) Whichever wife you wish, I will divorce her, and after the divorce (and iddah period), you may marry her.”
The second occasion when Rasulullah (sallallahu ‘alaihi wasallam) established the pact of brotherhood was five months after the hijrah. This pact of brotherhood occurred in the home of Hazrat Anas (radhiyallahu ‘anhu) between forty-five Muhaajireen and forty-five Ansaar. In this pact, each Muhaajir Sahaabi was paired with an Ansaari Sahaabi.
Brotherhood Between the Muhaajireen and Ansaar – Part Two
Written by user2Haafiz Ibnu Sayyidin Naas (rahimahullah) has mentioned in Uyoon-ul-Athar that when Rasulullah (sallallahu ‘alaihi wasallam) established the pact of brotherhood between the Muhaajireen Sahaabah (radhiyallahu ‘anhum) in Makkah Mukarramah, before the hijrah, then he paired the following people with each other:
1. Hazrat Abu Bakr (radhiyallahu ‘anhu) and Hazrat Umar (radhiyallahu ‘anhu)
2. Hazrat Hamzah (radhiyallahu ‘anhu) Hazrat Zaid bin Haarithah (radhiyallahu ‘anhu)
3. Hazrat Uthmaan Ghani (radhiyallahu ‘anhu) and Hazrat Abdur Rahmaan bin Awf (radhiyallahu ‘anhu)
4. Hazrat Zubair bin Awwaam (radhiyallahu ‘anhu) and Hazrat Abdullah bin Mas’ood (radhiyallahu ‘anhu)
5. Hazrat Ubaidah bin Haarith (radhiyallahu ‘anhu) and Hazrat Bilaal bin Rabaah (radhiyallahu ‘anhu)
6. Hazrat Mus’ab bin Umair (radhiyallahu ‘anhu) and Hazrat Sa’d bin Abi Waqqaas (radhiyallahu ‘anhu)
7. Hazrat Abu Ubaidah (radhiyallahu ‘anhu) and Hazrat Saalim, the freed-slave of Hazrat Huzaifah (radhiyallahu ‘anhu)
8. Hazrat Sa’eed bin Zaid (radhiyallahu ‘anhu) and Hazrat Talhah bin Ubaidillah (radhiyallahu ‘anhu)
9.Hazrat Sayyiduna Rasulullah (sallallahu ‘alaihi wasallam) and Hazrat Ali (radhiyallahu ‘anhu)
(Seeratul Mustafa 1/436-437)
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When the Muhaajireen migrated from Makkah Mukarramah for the sake of Allah Ta‘ala, leaving behind their families, kinsfolk, homes and property, and arrived in Madinah Munawwarah, then Rasulullah (sallallahu ‘alaihi wasallam) established a pact of brotherhood between the Muhaajireen and Ansaar so that the loneliness and distress of the Muhaajireen, over being separated from their families and homeland, may be replaced by the love and affection of the Ansaar.
At times of need, they may assist one another, and at the time of a calamity, they may console and give comfort to one another. The weak and downtrodden among them may acquire some strength from the brotherhood of the strong and powerful, and the weak may give his support for the strong. The fortunate may benefit from the unfortunate, while the unfortunate may benefit from the fortunate.
Hazrat Abu Sa’eed Khudri (radhiyallahu ‘anhu) reports:
When Rasulullah (sallallahu ‘alaihi wasallam) performed hijrah (migrated) and came to Madinah Munawwarah, then if any person among the Sahaabah was close to breathing his last, we would promptly notify him.
Rasulullah (sallallahu ‘alaihi wasallam) would then come and make dua for his forgiveness. Rasulullah (sallallahu ‘alaihi wasallam) would remain with the deceased right until his burial was complete.
Expansion of Musjid-un-Nabawi by the Khulafaa-e-Raashideen
Written by user2During the period of his khilaafah (rule), Hazrat Abu Bakr Siddeeq (radhiyallahu ‘anhu) did not extend any portion of Musjid-un-Nabawi. He merely replaced some of the old date-trunk pillars, which had decomposed with age and collapsed, with similar date-trunk pillars.
In the 17th year after the Hijrah, Hazrat Umar (radhiyallahu ‘anhu) extended the musjid towards the qiblah (the southern side) and the western side. Since the rooms of the Azwaaj-e-Mutahharaat were situated on the eastern side, he did not extend the musjid in this direction.
The Erection of Rooms for the Azwaaj-e-Mutahharaat – Part Two
Written by user2After the demise of the pure wives of Rasulullah (sallallahu ‘alaihi wasallam), Waleed bin Abdil Malik (who was the ruler at that time), instructed that the rooms of the pure wives be demolished and the area included into the musjid.
When the instruction of Waleed (to demolish the rooms of the Azwaaj-e-Mutahharaat) reached Madinah Munawwarah, the entire population of Madinah Munawwarah cried out in dismay. Hazrat Abu Umaamah bin Sahl bin Hunaif (rahimahullah), would often say, “If only the rooms were left intact as they were, so that people would have witnessed for themselves how the Messenger (sallallahu ‘alaihi wasallam), who was divinely awarded the keys to the treasures of the world, passed his life in such simple rooms and huts.”