IN CROWDS, the people of Yathrib came out of their homes to receive the arrival of Muhammad, men and women. They set out after news of his migration had spread, about the Quraysh who sought to kill him, about his endurance in facing the burning heat during an extremely exhausting journey, crossing hills of sand and rocks amidst the Tihama plateau, which reflected the hot and burning sunlight. They came out driven by a desire to know the news about his call that had already spread throughout the peninsula. This call had also eroded the old beliefs inherited from their ancestors, which had been considered so sacred. [
However, they came out not because of these two reasons alone, but for a deeper reason: because the man who migrated from Mecca would settle in Yathrib. Every group, every tribe of the people of Yathrib, from the perspective of politics and society, would be affected in various ways. This was what drove them to welcome him more than merely wanting to see this man. They also wanted to know whether this would indeed strengthen their suspicions, or whether they should hold back.
Therefore, the welcome of the polytheists and Jews upon the arrival of the Prophet was no less than that of the Muslims, both from the Muhajirin and from the Helpers. They all crowded around him. According to the feelings stirring in each heart toward this great arrival, their heartbeats were also different from one another. They followed him as he released his camel's reins and let it walk as it pleased, somewhat disorderly because each wanted to see his face. All wanted to surround him with their gaze about the man whose image had already been drawn in each soul, about the man who had made the second oath of Aqaba with the people of this city—to wage total war against the Quraysh; the man who had migrated leaving his homeland, separated from his family while bearing all the enmity and violence from them for thirteen continuous years. All this for the sake of belief in God's oneness, a oneness whose foundation is contemplating this universe and revealing what truly exists through that.
The camel the Prophet was riding knelt at the date-palm threshing place belonging to Sahl and Suhail ibn Amr. He then purchased this place to build a mosque there. While this was being built, he stayed with the family of Abu Ayyub Khalid ibn Zaid al-Anshari. In building this mosque, Muhammad also worked with his own hands. Muslims from the Muhajirin and Helpers also worked together building it. After the mosque was completed, residences for the Messenger were built around it. Neither the construction of the mosque nor the residences involved forcing anyone, as everything was simple and in accordance with Muhammad's instructions.
The mosque was a large open space, its four walls made of brick and clay. Its roof was partially covered with date palm fronds and partially left open, with one section used as a shelter for the poor who had no dwelling. There was no lighting in the mosque at night. Only at the time of Isha prayer was there lighting by burning straw. This continued for nine years. After that, lamps were placed on the date palm trunks that supported the roof. Actually, the Prophet's own residences were no more luxurious than the mosque, though they were naturally more closed in.
After Muhammad built the mosque and residence, he moved from Abu Ayyub's house to this place. Now he thought of the new life that had to begin, which had brought him and his call to take a wider step. He saw there were tribes in conflict within this city, unknown in Mecca. But he also saw that all the clans and tribes longed for a peaceful and calm life, far from all conflict and hatred, which in the past had divided them. This city would bring peace in the time to come, which was hoped to be richer and more honored than Mecca. However, the wealth and honor of Yathrib were not Muhammad's first objective, though these too existed. All objectives and efforts, first and last, were to continue the mission whose delivery had been entrusted to him by God, by inviting and warning. However, the people of Mecca themselves violently opposed this mission, from the beginning of his prophethood until the time of migration. Out of fear of the Quraysh's persecution and violence, this mission and faith did not reach every heart. All these persecutions and violence became barriers between faith and the hearts of those who had not yet accepted faith.
Both Muslims and others should believe that whoever accepts God's guidance and enters into God's religion will be protected from harm; those who have already believed will have their faith strengthened, while those who are still doubtful, fearful, or weak will soon accept faith as well.
This thought first convinced Muhammad to stay in Yathrib, and toward this his politics were directed and with this purpose his life's history should be written. He never thought of kingship, wealth, or commerce. His entire objective was to give peace of mind to those who followed his teaching with the guarantee of freedom for them to follow the religion of their choice. Whether Muslim, Jew, or Christian, each had equal freedom in holding their beliefs, equal freedom in expressing opinion, and equal freedom in propagating their religion. Only freedom would guarantee that the world would achieve truth and progress toward unity that was integral and honorable. Every action against freedom meant strengthening falsehood, meant spreading darkness that would eventually erode the spark of light flickering in the human conscience. This spark of light would connect the human conscience with this universe, from its beginning eternal to its end eternal, a connection that weaves love and unity, not hatred and destruction.
With this thought, revelation was conveyed to Muhammad since his migration. And because of this he greatly longed for peace and did not like war. In this he was always very careful throughout his life. He did not take this path unless forced to defend freedom, defend religion and belief. When hearing that there were spies urging the Quraysh and warning about them, did not the people of Yathrib who made the second oath of Aqaba say to him?
By Allah who sent you with truth, if you wish, we will destroy the people of Mina with our swords tomorrow.
He replied: "We are not commanded to do that." Was not the first verse about fighting revealed?
"Permission is given to those who fight because they are oppressed; and indeed, Allah is able to help them." (Qur'an, 22:39)
"And fight them until there is no more oppression, and the religion is purely for Allah." (Qur'an, 2:193)
So Muhammad's consideration in this matter had only one noble objective: to ensure freedom of religion and expressing opinion. It was only to maintain this that fighting was permitted, and it was only for this that defending against the aggressor's attack was justified, so that no one could be turned away from their religion and no one would be oppressed because of their beliefs or opinions.
If this was Muhammad's objective in his consideration regarding Yathrib and ensuring freedom, then the people of this city also welcomed him with similar thoughts, even though each group's consideration was different from one another. The people of Yathrib at that time consisted of Muslims—Muhajirin and Helpers—polytheists from the remnants of Aus and Khazraj—and we already know the relationship between these two groups; then the Jews: Banu Qainuqa in the interior, Banu Qurayza in Fadak, Banu'n-Nadir nearby, and the Jews of Khaybar in the North.
As for the Muhajirin and Helpers, because of the new religious solidarity, they were closely united. However, the worry in Muhammad's heart was not entirely gone, fearing that the old hatred among them might rise again. Now he thought that such doubts must be eliminated. This effort would also show its effects.
Conversely, the polytheists from the remnants of Aus and Khazraj, as a result of past wars, felt weak in the midst of the Muslims and Jews. They sought ways to create an incident between these two. Furthermore, the Jews group without hesitation also welcomed Muhammad's arrival, hoping that they could persuade him and draw him to their side, and could also ask his help to unite the Arabian peninsula. Thus they would also be able to hold back the Christians, who had expelled the Jews—God's chosen people—from Palestine, the Promised Land and their homeland.
With this thought, each of them set out. They opened the way so their objectives would be easily achieved.
Here a new phase in Muhammad's life began which no prophet or messenger before him had ever experienced. Here began a political phase that Muhammad demonstrated with all his skill, ability, and experience, which would make people awestruck, then bow their heads as a sign of respect and admiration. His main objective upon reaching Yathrib—his new homeland—was to lay the foundation of political unity and organization, which had never been known throughout the Hijaz region before; though it had existed long before in Yemen.
Now he consulted with his two ministers, Abu Bakr and Umar—thus they were called. Of course, his first consideration was to organize the ranks of the Muslims and strengthen their unity, in order to remove any shadow that would ignite the flames of old enmity among them. To achieve this goal, he asked the Muslims to each pair as brothers for the sake of Allah. He himself became brothers with Ali ibn Abi Talib. Hamzah his uncle became brothers with Zaid, his former slave. Abu Bakr became brothers with Kharija ibn Zaid. Umar ibn al-Khattab became brothers with Itban ibn Malik al-Khazraji. Similarly, each person from the Muhajirin—now many in number in Yathrib, after those who were still in Mecca followed to Medina after the Messenger's migration—was paired as brothers with each person from the Helpers, whom the Messenger thus made as a law of blood kinship and shared fate. Through this brotherhood, the Muslims' unity became more strengthened.
The Helpers displayed extraordinary kindness toward their brothers, the Muhajirin, whom they had welcomed with joy from the beginning. The reason was that they had left Mecca, and with it they left everything they owned—wealth and all riches. Most of them when they entered Medina had almost nothing left to eat, besides most of them were not wealthy and comfortable except Uthman ibn Affan. Others had brought very little that was useful from Mecca.
One day Hamzah the Messenger's uncle came to him requesting if there was anything to eat. Abdur-Rahman ibn Auf, who had already become brothers with Sa'd ibn ar-Rabi, when he reached Yathrib had nothing left. When Sa'd offered to divide his wealth in half, Abdur-Rahman refused. He only asked to be shown the way to the market. And there he began trading butter and cheese. In a short time, through his trading skill, he had regained his wealth and was even able to give a dowry to one of Medina's women. He even already owned trading caravans that went back and forth. Besides Abdur-Rahman, many from the Muhajirin had done similar things. It was because of the Meccan people's skill in commerce that it was said: through his trading, he could turn Sahara sand into gold.
As for those who did not engage in trading, among them were Abu Bakr, Umar, Ali ibn Abi Talib and others. Their families engaged in agriculture, working the land belonging to the Helpers together with its owners. But besides them there were also those who had to face life's difficulties and hardships. Even so, they did not want to live as a burden on others. They worked hard, and in working they felt a peace of soul that they had never felt during their time in Mecca.
Besides that, there was also a group of Arab people who came to Medina and declared themselves Muslims, in poverty and lacking everything, to the point that some of them had no dwelling. For them Muhammad provided a place in the corridor of the mosque—the as-suffah [the roofed part of the mosque]—as their residence.
For this reason they were called Ahl as-Suffah (Dwellers of the Suffah). Their living expenses were provided from the wealth of the Muslims, both from the wealthy Muhajirin and Helpers.
With the unity of the Muslims through this brotherhood, Muhammad felt more at ease. Of course this was a very wise political step and at the same time showed sound calculation and far-sighted vision. The true meaning of all this becomes clear to us when we see the hypocrites' efforts to destroy and plunge the Muslims into war between Aus and Khazraj and between Muhajirin and Helpers. But an operation of such a high political level, showing extraordinary ability, is what Muhammad achieved in realizing Yathrib's unity and laying the foundation of its political organization by making an agreement with the Jews based on freedom and strong partnership. It was seen how they welcomed his arrival hoping to persuade him to their side. Their respect was immediately returned by him with equal respect and establishing kinship ties with them. He spoke with their leaders, brought their prominent men close, formed bonds of friendship with them, considering that they too were People of the Book and monotheists. More than that, when they fasted, he also fasted. At that time his qibla in prayer still faced Baitul-Maqdis, the focus of their attention, the gathering place of all the Family of Israel. His friendship with the Jews and their friendship with him grew closer with each passing day.
This noble man, so humble of character, full of compassion, always keeping promises, generous in nature, always open to the poor, to those living in misery, this is also what gave him authority over the people of Yathrib. And all this had led to a bond of friendship pact and partnership and established freedom of religion. This agreement—in our view—is an admirable political document throughout history. And the phase experienced in the life of this Messenger had never been experienced by any other prophet or messenger. There was Jesus, there was Moses, there were other prophets before them. They were limited to religious propagation only. They conveyed it to people through debate, through miracles. After that they left it in the hands of later rulers, and to propagate the message had to be done with political power and defending those who believed in it with armed force accompanied by warfare. Christianity was propagated by Jesus's later disciples after him. They and their followers still constantly experienced torture. Only after there were kings inclined to this religion did they protect and propagate it. The same is true with other religions, in the Eastern or Western world.
In contrast, Muhammad—the spread of Islam and the triumph of his truth mission had to be in his hands. He became a Messenger, a statesman, a fighter, and a conqueror. All this for Allah, for the mission of truth that he was sent for. In all this, he truly was a great man, a symbol of human perfection par excellence in the true sense.
Between the Muhajirin and Helpers and the Jews, Muhammad made a written agreement containing recognition of their religions and possessions, with mutual conditions, and it went:
"In the name of Allah, the Compassionate and Merciful. This is a document of agreement from Muhammad—the Prophet; between the believers and Muslims from the Quraysh and Yathrib and those who follow them and join them and fight with them; that they are one community apart from other people.
"The Muhajirin from the Quraysh shall remain according to their good customs, collectively paying and accepting blood money among themselves, and they redeem their prisoners with kindness and justice among the believers.
"Banu Auf shall remain according to their good customs as before, collectively paying blood money as customary. And each clan must redeem their prisoners with kindness and justice among the believers.
"Then he mentioned each Ansari clan and the families of each division: Banu al-Harith, Banu Sa'ida, Banu Jusham, Banu an-Najjar, Banu Amr ibn Auf, and Banu an-Nabit. Then it continues,
"That the believers must not abandon anyone bearing heavy burdens and debts among themselves. They must be helped with kindness in paying ransoms for prisoners or paying blood money (diya).
"That no believer shall make an agreement without another believer.
"That the believers and those who fear Allah must oppose the wrongdoer among themselves, or the one who commits injustice, wrongdoing, enmity, or corruption among the believers, and they must all oppose him together even if he is against their own son.
"That a believer shall not kill a believer for the sake of a disbeliever in opposing the believer.
"That the guarantee of Allah is one: He protects the weak among them.
"That the believers must help one another.
"That whoever from the Jews follows us shall have the right to help and equality; they shall not be wronged or opposed.
"That the agreement of peace of the believers is one; it is not allowed for a believer to make separate peace while other believers are fighting in the way of Allah. They must be equal and just. That each person who fights with us shall take turns among themselves.
"That the believers must defend one another who die in the way of Allah.
"That the believers and those who fear Allah should be under good and right leadership.
"That a person is not allowed to protect the property or person of the Quraysh or help them against the believers.
"That whoever kills a believer without cause with sufficient evidence shall receive equal retribution unless the family of the slain voluntarily accepts compensation.
"That the believers must oppose them all and it is not allowed for them to remain silent.
"That whoever believes in this agreement and believes in Allah and the Last Day is not allowed to help the wrongdoer or support him, and whoever helps or protects him shall receive the curse and wrath of Allah on the Day of Judgment, and no compensation will be accepted from him.
"That if any dispute arises between you about any matter, bring it back to Allah and to Muhammad—peace and blessings be upon him.
"That the Jews must share expenses with the believers as long as they are in a state of war.
"That the Jews Banu Auf are one community with the believers. The Jews shall keep to their religion, and the Muslims shall keep to their religion as well, including their followers and themselves, except for the one who commits injustice and wrongdoing. Such a person only brings ruin upon himself and his family.
"That regarding the Jews Banu an-Najjar, the Jews Banu al-Harith, the Jews Banu Sa'ida, the Jews Banu Jusham, the Jews Banu Aus, the Jews Banu Thalaba, Jafna, and Banu Shutaiba, they are treated the same as they themselves.
"That none of them shall go out except with permission of Muhammad.
"That no one shall be prevented from claiming his right if he is injured; and whoever is attacked, he and his family must defend themselves, unless he commits injustice. Allah also determines this.
"That the Jews shall bear their own expenses and the Muslims shall bear their own expenses. Between them there shall be mutual help against anyone who attacks the signatories of this agreement.
"That they are equally obligated to advise one another and do good and refrain from all sinful deeds.
"That no one is allowed to wrong his ally, and it is the wronged who must be helped.
"That the Jews shall share expenses with the believers as long as they are in a state of war.
"That the city of Yathir is a sacred city for those who accept this agreement.
"That the neighbor is like oneself; he shall not be harmed and shall be treated with kindness.
"That the sacred place shall not be inhabited except with permission of its people.
"That if any dispute arises among those who accept this agreement that is feared will cause corruption, the matter shall be referred to Allah and to Muhammad, the Messenger of Allah—peace be upon him—and that Allah is with those who are firm and faithful to this agreement.
"That protecting the Quraysh or helping them is not allowed.
"That between them there shall be mutual assistance against anyone who wants to attack Yathrib. But if they are called to peace, then accept the call for peace.
"That if they are called to peace, then the believers must answer it, except against those who fight the religion. Each person on his part shall have his own portion.
"That the Jews of Aus, themselves and their followers, have obligations like those who have agreed to this document with all the obligations of those who agreed to this document.
"That good is not evil and the one who does it only bears its consequence. And Allah is with those who are truthful and faithful in carrying out this agreement.
"That no one shall violate this agreement unless he is an unjust and wrongdoer.
"That whoever stays in or leaves this city of Medina, his safety is guaranteed, except the one who commits injustice and wrongdoing.
Truly, Allah protects those who do good and fear Him.
This is the political document that Muhammad laid down thirteen hundred fifty years ago and which established freedom of religion, freedom of expression; concerning the safety of property and the prohibition of wrongdoing. He opened new doors in the political life and civilization of the world at that time. The world, which until then had only been a plaything in the hands of tyrants, dominated by cruelty and destruction alone. If in the signing of this document the Jews of Banu Qurayza, Banu an-Nadir, and Banu Qainuqa did not participate, not long after that they also made a similar agreement with the Prophet.
Thus, the entire city of Medina and its surroundings had truly become honored for all its inhabitants. They were obligated to defend this city and repel every attack from outside. They must work together among themselves to honor all rights and all kinds of freedom already agreed upon in this document.
Muhammad already felt sufficiently relieved with such results. The Muslims also felt at ease carrying out their religious duties, both in congregation and individually.
They no longer worried there would be disturbance or feared being tested. It was then that Muhammad completed his marriage with Aisha daughter of Abu Bakr, who at that time was only ten or eleven years old. She was a gentle girl with a sweet face and very liked in social gatherings. At that time she was reaching her teens, enjoying play and merriment. Her bodily growth was excellent.
When she first moved to her new place beside Sawda's place near the mosque, she saw Muhammad as a father full of affection, a husband full of love. He did not mind playing along with her toys. With this Aisha also comforted him from the heavy thoughts that were always a burden because of the Yathrib political situation which was now being directed properly.
In the atmosphere of Muslims who were beginning to find peace in carrying out their religious duties, at that time the obligation of zakat and fasting also began to be carried out. In Yathrib Islam began to find its strength. When Muhammad arrived in Medina, whenever it was prayer time, people gathered together without being called. Then the thought came to call people to prayer using a trumpet like the Jews did. But he disliked the trumpet. Then it was suggested to use a bell, which would be struck at prayer time, as was done by the Christians.
But later, after a suggestion from Umar and a group of Muslims—according to one source—or by Allah's command through revelation, according to another source—the use of the bell was also abandoned and replaced with the adhan. Then he asked Abdullah ibn Zaid ibn Tha'laba:
Go with Bilal and recite to him—meaning the text of the adhan—and have him call out the adhan, for his voice is more melodious than yours.
Beside the mosque was a house belonging to a woman from Banu an-Najjar that was higher than the mosque. Bilal climbed onto this house and called out the adhan. With this, every day at the time of dawn, all the people of Yathrib heard the call to prayer uttered in a beautiful and gentle voice, directed by Bilal to all directions, echoing in the ears of listeners:
"Allahu Akbar! Allahu Akbar! Ash-hadu an la ilaha illallah. Ash-hadu anna Muhammadan Rasulullah. Hayya 'alas-salah. Hayya 'alal-falah. Allahu Akbar. Allahu Akbar. La ilaha illallah." (Allah is Greatest! Allah is Greatest! I testify that there is no god but Allah. I testify that Muhammad is the Messenger of Allah. Come to prayer. Come to success. Allah is Greatest. Allah is Greatest. There is no god but Allah).
With this, the fear that had been shadowing the Muslims had turned into peace and security. Yathrib had now become Madinat ar-Rasul—the City of the Messenger. The non-Muslim inhabitants of this city had also felt the power of the Muslims—a power that stemmed from hearts that knew sacrifice, that had experienced various kinds of suffering to defend faith. Now they were reaping its fruit, the fruit of patience and fortitude. They felt the freedom of religion that Islam had established, and that no one had power over another person, and that religion is only for Allah, only to Him is servitude. Before Allah all people are equal. The reward they will receive is according to the deeds they do and the intention that prompted the deed.
Now the way was open before Muhammad in spreading his teachings. And let his character and all his conduct be the highest example in his teachings. And let this also be the cornerstone in building Islamic civilization.
The cornerstone is the brotherhood of humanity: a brotherhood that will result in someone's faith not being perfect until he can love his brother as he loves himself, and before such brotherhood can achieve goodness and compassion without an attitude of weakness and easy surrender. Someone asked Muhammad: "What is the best deed in Islam?" He answered: "To feed the hungry and greet with salam those you know and those you don't know."
In his first sermon delivered in Medina he said: "Whoever can protect his face from Hellfire even with just a date, let him do so. If even that is not available, then with good words. For with that, goodness receives a reward tenfold." And in his second sermon he said: "Worship Allah and do not associate anything with Him. Truly fear Him. Be truthful to Allah about what you say which is good; and with Allah's spirit let you all love one another. Allah is very angry with those who break their own promises."
With these and similar words he spoke to his companions, he gave sermons in the mosque to the masses, while leaning against a date palm trunk that was used to support the roof of the mosque, which was later replaced with a pulpit consisting of three steps. When delivering the sermon he stood on the first step, and sat on the second step when he sat down.
It was not just his words that formed the foundation of this brotherhood, which in Islamic civilization is a very important part, but also his deeds and the example he gave is an example of brotherhood in its truly perfect form. He is the Messenger of Allah; but he refused to present himself in the style of one with authority, or as a king or holder of worldly power. To his companions he said: "Do not revere me as the Christians revere the son of Maryam. I am a servant of Allah. Just call me the servant of Allah and His Messenger."
Once he came to a group of companions while leaning on a stick. They stood to greet him. But he said: "Do not stand as foreigners stand, wanting to exalt one another."
When he visited his companions, he also sat wherever there was a vacant spot. He joked with his companions, associated with them, talked with them, and even their children he played with and sat them on his lap. He accepted invitations from the free or from the slave and the poor. He visited the sick, who lived far away at the edge of the city. He forgave those who came seeking forgiveness. And he was the first to greet those he met. He was first to extend his hand to shake hands with his companions. If someone was waiting while he was praying, he hastened his prayer and asked what the person needed. After that he went back to continue his worship. He was kind to everyone and always smiling. In the household, he shared the family burden: he washed clothes, mended them, and milked the goat. He also sewed his own sandals, took care of himself, and tended to the camel. He ate with the servants, and he also took care of the needs of the weak, the suffering, and the poor. When he saw someone in need, he and his family would go without, even if they themselves were in want, not saving anything for tomorrow; so that when he died, his armor was pawned in the hand of a Jew—for the sake of his family's living expenses. Very humble was he, always keeping promises. When a delegation from the Negus arrived, he himself served them.
So loyal was he that whenever someone mentioned the name Khadijah, it always brought him pleasant memories. Here Aisha said: "I was never jealous of a woman as I was of Khadijah, whenever I heard him remember her." When a woman came, he greeted her with such joy and asked about her carefully. After the woman left, he would say: "When Khadijah was alive, she used to visit us." To remember a good relationship of the past is included in faith. So sensitive were his feelings, so tender his heart, he allowed his granddaughter to play with him while he was praying. He even prayed while carrying Umama, the daughter of his daughter Zainab, on his shoulders; when he prostrated, he put her down, and when he stood, he carried her again.
The goodness and compassion that had become the foundation of this brotherhood, which in modern world civilization has also become the basis for all humanity, was not limited to just that, but extended even to animals. He himself would wake up to open the door for a cat seeking shelter there. He himself cared for a sick rooster; he would stroke his horse with the sleeve of his arm. When he saw Aisha riding a camel and having difficulty, he pulled the camel's reins, and rebuked her: "Be gentle." His compassion covered all things, and always provided protection to whoever needed it.
But this was not an attitude of compassion arising from weakness or a willingness to surrender, and was clean from any tendency to count favors or self-aggrandizement. This is brotherhood in Allah between Muhammad and all those who were connected to him. Here is the foundation of Islamic civilization, which differs from much of other civilizations. Islam emphasizes justice alongside this brotherhood, and believes that without this justice, brotherhood cannot exist.
"Whoever attacks you, attack with the like of what was attacked upon you." (Qur'an, 2:194)
"And in the law of retaliation is life for you, O people of understanding." (Qur'an, 2:179)
The nature must be to preserve life purely with a will that is completely free and to seek Allah's pleasure without any other motive. That is the source of brotherhood that encompasses all goodness and compassion. This must also stem from a strong soul, not knowing surrender except to Allah, and with obedience to Him, it does not feel weak. No fear will creep into his heart except from committing sin or wrong which he does. And the soul will not become strong if it is still under the power of another and will not become strong if it is still under the power of appetite. Muhammad and his companions migrated from Mecca so as not to be under the power of the Quraysh and so their souls would not become weak because of it. The soul will surrender to the power of appetite if the body can rule the spirit and reason can be defeated by the desire of appetite. And in the end the material life too can rule our life, while we do not need such a thing, for it is already under our power.
Here Muhammad is an example of ideal strength of soul over life, a strength that made him not hesitate to give everything he possessed to others. That is why it was said of him: In giving, Muhammad was not afraid of poverty. And so that nothing in this life could rule him, on the contrary, he should rule, he was very strict in restraining himself in the sense of material life, as strict as his desire to know all secrets in material life, to know the true nature of all that. He restrained himself so much so that his bed to sleep on consisted only of leather filled with fiber. His eating never satisfied him. He never ate bread made from barley flour two days in a row. Most of his food was porridge. On other days he ate dates. Rarely could he and his family have leavened bread. He often had to endure hunger. There was a time when he put a stone in his stomach to suppress the pangs of hunger.
That is what is known about his eating, though this does not mean he absolutely refused to eat delicious food. He is also known to have greatly liked eating lamb's legs, pumpkin, honey, and sweets.
Likewise, his simplicity in clothing was the same as in eating. One day a woman gave him a garment that was needed. But later it was requested by someone else who also needed it to shroud a body. He gave the garment. His known clothing consisted of an undergarment and an outer garment, made of wool, cotton, or similar fiber. But occasionally he did not refuse to wear a garment made from Yemeni weaving as fine clothing suitable for the occasion when he so desired. Also the shoes he wore were very simple. He never wore shoes except when he received a gift from the Negus in the form of a pair of shoes and trousers.
Yet his self-restraint and avoidance of worldly matters did not mean he lived in self-torture. This way is also not in accordance with the teaching of religion. In the Qur'an it can be read:
"Eat from the good food that We have provided for you." (Qur'an, 2:57)
"And seek the home of the Hereafter like Allah has granted it to you, but do not forget your share of this life. And do good to others as Allah has done good to you." (Qur'an, 28:77)
And in the hadith: "Work for your worldly life as if you will live forever, and work for your Hereafter as if you will die tomorrow."
However, Muhammad wanted to give such a high example to humanity about the meaning of strength in facing life, a strength that cannot be influenced by weakness, cannot be enslaved by wealth, by possessions, by power, or by anything that would control him, except Allah. Brotherhood based on strength, whose manifestation had been given by Muhammad as the highest example as we have seen, is pure brotherhood that is truly sincere and noble, a brotherhood that is completely clean. The reason is because of a sense of justice that is intertwined in compassion and because the one concerned is only driven by his own will that is completely free. But because Islam combines the sense of justice alongside compassion, it also includes forgiveness alongside justice, forgiveness that can be given when able. Such compassion should be with an open and sincere heart, and with the aim of wanting to achieve genuine improvement.
This is the foundation that Muhammad laid in building this new civilization, which is clearly summed up in the story taken from Ali ibn Abi Talib when he asked the Messenger about his ways, and was answered: "Knowledge is my capital, reason is the source of my religion, love is the foundation of my life, longing is my vehicle, remembrance of Allah is my close companion, determination is my treasure, sorrow is my companion, knowledge is my weapon, patience is my clothing, acceptance of Allah's will is my goal, asceticism is my pride, self-restraint is my occupation, conviction is my food, truthfulness is my intermediary, obedience is my measure, and my enjoyment is in prayer."
Muhammad's teachings and the example and guidance he gave had such a deep influence on people's souls that many came declaring themselves Muslim, and the Muslims grew stronger in Medina. It was then that the Jews began to reconsider their position toward Muhammad and his companions. They had made an agreement with him. They intended to persuade him and draw him to their side so their resistance to the Christians would be strengthened. And he was stronger than all of them, his teaching grew stronger. In fact, now he was thinking about the Quraysh who had expelled him and the Muhajirin from Mecca and their temptation to the Muslims whom they could tempt from their religion. Would the Jews allow his preaching to continue spreading and his spiritual power to keep expanding, being content to remain by his side in peace and prosperity which would mean increasing their profit and wealth in trade? Perhaps they would if they were convinced that his teaching would not reach the Jews themselves and would not expand to the common people, while their doctrine was that they would not recognize any prophet not from the Family of Israel.
However, there was a learned rabbi, Abdullah ibn Sallam, who was in contact with the Prophet and he embraced Islam; he also persuaded his family. Then they together embraced Islam.
But Abdullah ibn Sallam was still worried that unusual words would be uttered by the Jews if they learned he had become Muslim. So he asked the Prophet to ask them about him before they knew he had become Muslim. It turned out they said: he is our leader, our priest, and our wise man. After Abdullah faced them and now his position was clear, even calling them to embrace Islam, they became worried about his fate. So throughout the Jewish settlement he began to be tested and cursed with inappropriate words. In this they agreed to plot against Muhammad, rejecting his prophethood. Very quickly the remnants of those who were still polytheists from Aus and Khazraj and those who pretended to embrace Islam quickly joined them, whether to pursue material gain or to please their faction or influential party.
Now a polemical war began between Muhammad and the Jews, which turned out to be more fierce and more cunning than the polemical war that had once occurred between him and the Quraysh in Mecca. In the war that occurred in Yathrib, all the Jews stood in one line attacking Muhammad and his message, attacking his companions, the Muhajirin and Helpers, by creating intrigues and two-faced actions, using the knowledge they had about history and past events concerning the prophets and messengers.
They created intrigues through their priests who pretended to be Muslim and could mingle with the Muslims while pretending to be very pious, who then occasionally expressed doubts and hesitation. They posed questions to Muhammad, which they thought would shake the faith of the Muslim community in him and in the truth message he brought. Then Aus and Khazraj who pretended to have Islam joined in posing questions and creating discord among the Muslims. They were so stubborn that some of the Jews themselves denied the contents of the Torah—though they believed in Allah—whether from the Family of Israel or polytheists using idols to draw near to God. For example, they asked Muhammad: If Allah has already created these creatures, then who created Allah? Muhammad only answered them with the word of Allah:
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