Nigeria and the commonwealth of Yathrib
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- Category: Philosofaith
- Written by M. U. Ndagi
- Hits: 1756
Today is 19th day of Rabiul Awwal 1433AH. Rabiul Awwal is the third month of the Islamic lunar calendar. It is the month in which Prophet Muhammad (SAW), the seal to prophet-hood and messenger-hood in Islam was born; precisely on 12th Rabiul Awwal 570 CE. Monday February 5, 2011 was declared by the federal government of Nigeria as a public holiday to commemorate the birth of the Prophet (SAW).
The life and teachings of Muhammad (SAW), a man considered to be the most influential personality in human history, have remained perfect sources of guidance to mankind. Heterogeneous societies like Nigeria have a lot to learn from the commonwealth developed and established by the Prophet (SAW) in Yathrib (the old name for Madinah) after his hijrah (migration) in 632 CE along with his followers from Makkah. The implications of this commonwealth for Muslims and Nigeria will be the focus of this discourse distinctively to mark this year’s birthday of Prophet Muhammad (SAW).The hijrah marked the beginning of a new phase in prophet’s life. The years of rejection, persecution and seeming failure in Makkah came to an end and a new period of honour and success dawned in the life of Muhammad (SAW) in Yathrib. He left the city of his birth (Makkah) as a despised Prophet, but was accepted into his city of adoption as a honored leader. It was in commemoration of the Prophet’s entrance to Yathrib that the inhabitants named their city “Madinatu n-Nabiyy”; later shortened to Madinah. At Makkah, the Prophet (SAW) was a religious preacher. But in Madinah, he was more of a politician and statesman, which influence he brought to bear on the religious, social and political life of the people.
Contemporary Nigeria could be likened to the socio-political setting that existed in Yathrib when the Prophet (SAW) and his followers arrived after their migration from Makkah. The 7th century Yathrib, like the 21st century Nigerian society, was bedeviled with tribal disputes and blood feuds. The Prophet (SAW) settled the age-long ethnic crises of the Awz and the Khazraj of Yathrib. The People of Madinah were thus developed in to a spiritually advanced people with an ideal social life.
The establishment of a commonwealth of Islam in Yathrib is considered to be the greatest political achievement of the Prophet (SAW). It involved an Islamic brotherhood between al-Muhajirun (emigrants from Makkah) and al-ansar (the helpers or “hosts”) in Yathrib. The commonwealth was based on the absolute equality of all the Muslims and toleration to other communities in and around Yathrib. Justice, fairness, law and order formed the basis of this great democratic organization established by the Prophet (SAW) at Yathrib.
Provisions of the commonwealth covered all residents of Yathrib without prejudice to tribe or religion. While introducing this commonwealth, the Prophet (SAW) issued a charter which banned tribal feuds and accorded equal rights of citizenship to all. The Jews and Christians of Yathrib were included in this commonwealth to form a common nationality with the Muslims. The non-Muslim communities (Jews and Christians) of Yathrib signed a pact with the Prophet (SAW) in order to respect and guarantee peaceful co-existence and for the joint defense of Yathrib. By the charter, Jews and Christians pledged not to give any help to the enemies of Muslims. The charter recognized the Prophet (SAW) as the socio-political head of the commonwealth of Yathrib.
The fact that the commonwealth of Yathrib guaranteed peaceful co-existence among all ethnic groups; granted equal rights to all members of the community; and enhanced mutual responsibility in the defense of Yathrib’s national interest as well as territorial integrity makes it a worthy model from which Nigerians could seek guidance particularly in their search for viable solutions to the unceasing ethno-religious crises in the country. Today, Nigeria is a country where followers of the two dominant religions (Islam and Christianity) see themselves (against the teachings of Prophet Muhammad and Jesus Christ) as enemies. If Christians of Yathrib and Muhammad (SAW), a Prophet and a Messenger of Allah (SWT), could be bound by a commonwealth that mutually respected the rights, feelings and views of the Muslims and Christians of Yathrib; there is no reason why Muslims and Christians in contemporary Nigeria should fail to emulate the Prophet (SAW) and Christians that lived together and recognized the commonwealth of Yathrib 1,400 years ago. They should, like the Muslims and Christians of Yathrib, be able to understand, appreciate and respect their individual and collective rights, views and feelings.
The kind of religious bigotry and fanaticism expressed in modern Nigeria by some Muslims and Christians, most often out of ignorance, is not only strange to Islam but also unknown in Christendom. Could it be that Muslims who do not see anything good about Muslims living in peace with Christians are trying to be more Islamic than the Prophet (SAW) and his orthodox companions who established a commonwealth in Yathrib? Could it also be that Christians in contemporary Nigeria who believe it is an abomination for Christians to live in peace with Muslims are trying to be more Christian than their predecessors who signed the commonwealth charter in Yathrib?
It is time Muslims and Christians in Nigeria realize that the un-ending animosity between them is fuelled by those who, within or outside the country, directly or indirectly, benefit from the growing mistrust among followers of these two religions. Nothing should stop Muslims and Christians from forging a commonwealth similar to that which was established in Yathrib. They must be wary of mischievous people who would do everything to frustrate such a commonwealth for being fashioned out probably because of some vicious motives. Scholars and leaders of the duo religions of Islam and Christianity have a great deal of role to play in the emergence of this proposed commonwealth by way of proper religious education and by leading exemplary life.
If during the last fuel subsidy protests, Muslims while observing prayers in their mosques were protected by Christians and Christians during church services were guarded by Muslims; one could be optimistic that the commonwealth of Yathrib shall, sooner or later, be achieved by peace-loving Muslims and Christians in Nigeria. May Allah (SWT) guide us to understand the orthodox teachings of our religion, amin.
Articles
Nigeria and the commonwealth of Yathrib
Category: Philosofaith Written by M. U. Ndagi Hits: 1756
Today is 19th day of Rabiul Awwal 1433AH. Rabiul Awwal is the third month of the Islamic lunar calendar. It is the month in which Prophet Muhammad (SAW), the seal to prophet-hood and messenger-hood in Islam was born; precisely on 12th Rabiul Awwal 570 CE. Monday February 5, 2011 was declared by the federal government of Nigeria as a public holiday to commemorate the birth of the Prophet (SAW).
The life and teachings of Muhammad (SAW), a man considered to be the most influential personality in human history, have remained perfect sources of guidance to mankind. Heterogeneous societies like Nigeria have a lot to learn from the commonwealth developed and established by the Prophet (SAW) in Yathrib (the old name for Madinah) after his hijrah (migration) in 632 CE along with his followers from Makkah. The implications of this commonwealth for Muslims and Nigeria will be the focus of this discourse distinctively to mark this year’s birthday of Prophet Muhammad (SAW).The hijrah marked the beginning of a new phase in prophet’s life. The years of rejection, persecution and seeming failure in Makkah came to an end and a new period of honour and success dawned in the life of Muhammad (SAW) in Yathrib. He left the city of his birth (Makkah) as a despised Prophet, but was accepted into his city of adoption as a honored leader. It was in commemoration of the Prophet’s entrance to Yathrib that the inhabitants named their city “Madinatu n-Nabiyy”; later shortened to Madinah. At Makkah, the Prophet (SAW) was a religious preacher. But in Madinah, he was more of a politician and statesman, which influence he brought to bear on the religious, social and political life of the people.
Contemporary Nigeria could be likened to the socio-political setting that existed in Yathrib when the Prophet (SAW) and his followers arrived after their migration from Makkah. The 7th century Yathrib, like the 21st century Nigerian society, was bedeviled with tribal disputes and blood feuds. The Prophet (SAW) settled the age-long ethnic crises of the Awz and the Khazraj of Yathrib. The People of Madinah were thus developed in to a spiritually advanced people with an ideal social life.
The establishment of a commonwealth of Islam in Yathrib is considered to be the greatest political achievement of the Prophet (SAW). It involved an Islamic brotherhood between al-Muhajirun (emigrants from Makkah) and al-ansar (the helpers or “hosts”) in Yathrib. The commonwealth was based on the absolute equality of all the Muslims and toleration to other communities in and around Yathrib. Justice, fairness, law and order formed the basis of this great democratic organization established by the Prophet (SAW) at Yathrib.
Provisions of the commonwealth covered all residents of Yathrib without prejudice to tribe or religion. While introducing this commonwealth, the Prophet (SAW) issued a charter which banned tribal feuds and accorded equal rights of citizenship to all. The Jews and Christians of Yathrib were included in this commonwealth to form a common nationality with the Muslims. The non-Muslim communities (Jews and Christians) of Yathrib signed a pact with the Prophet (SAW) in order to respect and guarantee peaceful co-existence and for the joint defense of Yathrib. By the charter, Jews and Christians pledged not to give any help to the enemies of Muslims. The charter recognized the Prophet (SAW) as the socio-political head of the commonwealth of Yathrib.
The fact that the commonwealth of Yathrib guaranteed peaceful co-existence among all ethnic groups; granted equal rights to all members of the community; and enhanced mutual responsibility in the defense of Yathrib’s national interest as well as territorial integrity makes it a worthy model from which Nigerians could seek guidance particularly in their search for viable solutions to the unceasing ethno-religious crises in the country. Today, Nigeria is a country where followers of the two dominant religions (Islam and Christianity) see themselves (against the teachings of Prophet Muhammad and Jesus Christ) as enemies. If Christians of Yathrib and Muhammad (SAW), a Prophet and a Messenger of Allah (SWT), could be bound by a commonwealth that mutually respected the rights, feelings and views of the Muslims and Christians of Yathrib; there is no reason why Muslims and Christians in contemporary Nigeria should fail to emulate the Prophet (SAW) and Christians that lived together and recognized the commonwealth of Yathrib 1,400 years ago. They should, like the Muslims and Christians of Yathrib, be able to understand, appreciate and respect their individual and collective rights, views and feelings.
The kind of religious bigotry and fanaticism expressed in modern Nigeria by some Muslims and Christians, most often out of ignorance, is not only strange to Islam but also unknown in Christendom. Could it be that Muslims who do not see anything good about Muslims living in peace with Christians are trying to be more Islamic than the Prophet (SAW) and his orthodox companions who established a commonwealth in Yathrib? Could it also be that Christians in contemporary Nigeria who believe it is an abomination for Christians to live in peace with Muslims are trying to be more Christian than their predecessors who signed the commonwealth charter in Yathrib?
It is time Muslims and Christians in Nigeria realize that the un-ending animosity between them is fuelled by those who, within or outside the country, directly or indirectly, benefit from the growing mistrust among followers of these two religions. Nothing should stop Muslims and Christians from forging a commonwealth similar to that which was established in Yathrib. They must be wary of mischievous people who would do everything to frustrate such a commonwealth for being fashioned out probably because of some vicious motives. Scholars and leaders of the duo religions of Islam and Christianity have a great deal of role to play in the emergence of this proposed commonwealth by way of proper religious education and by leading exemplary life.
If during the last fuel subsidy protests, Muslims while observing prayers in their mosques were protected by Christians and Christians during church services were guarded by Muslims; one could be optimistic that the commonwealth of Yathrib shall, sooner or later, be achieved by peace-loving Muslims and Christians in Nigeria. May Allah (SWT) guide us to understand the orthodox teachings of our religion, amin.