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Pact of Brotherhood between Muhajirun and Ansar

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Pact of Brotherhood between Muhajirun and Ansar (Arabic: مؤاخاة المهاجرین و الأنصار) was a fundamental step taken by Prophet Muhammad (s) in the first year of Hijra/622, for the formation of the Islamic Ummah and the social connection of Muslims in Medina. The pact aimed to strengthen unity and resolve differences between Muhajirun and Ansar, and to confront internal and external threats, which deepened social responsibility among Muslims.

The number of early participants in the Pact of Brotherhood between Muhajirun and Ansar is reported to be 90 or 100, but this number gradually increased as the number of Muslims grew in later years. According to historical sources, the Prophet (s) selected individuals for this pact, considering the moral and social status of each person. Based on Shi'a and Sunni sources, at the end of the ceremony, the Prophet (s) chose Ali b. Abi Talib (a) as his brother and said: "Your position to me is like that of Aaron to Moses, except that there is no Prophet after me."

Some historical sources have considered birthright between religious brothers as one of the initial rulings of the Pact of Brotherhood, but this ruling was invalidate by the "Ulu l-Arham Verse" (Arabic: أُولُو الْأَرْ‌حَامِ). However, the accuracy of this report is doubted by some researchers.

Pact of Brotherhood in Medina, Foundation of Islamic Ummah

The Pact of Brotherhood between Muhajirun and Ansar was established in the first year of Hijra by the command of God and by Prophet Muhammad (s).[1] One day, the Messenger of God (s) turned to his companions in a public gathering and said: "associate in God, two by two."[2] This pact is considered the first and one of the most important political and social measures of the Prophet of Islam (s) after migrating from Mecca to Medina and has been regarded as a sign of the formation of a united Ummah at the beginning of Islam.[3]

Time and Place

Al-Shaykh al-Mufid, a Shi'a scholar, considers the date of the Pact of Brotherhood between Muhajirun and Ansar to be Ramadan 12 of the first year of Hijra.[4] However, other reports have also been narrated regarding the time of this pact;[5] some have mentioned its date as three months, some five months, and others eight months after the Hijra.[6] Also, according to the narration of Anas b. Malik, this ceremony was held in his house,[7] and based on some other narrations, it was performed in al-Masjid al-Nabawi.[8]

Historians, including Ibn Hajar al-'Asqalani, have reported that although the beginning of the Pact of Brotherhood was at the beginning of the arrival of the Messenger of God (s) in Medina,[9] this process continued, so that whenever a person became Muslim or came to Medina, the Prophet (s) would link him in brotherhood with another Muslim.[10]

Social and Political Goals

The most important goal of implementing the Pact of Brotherhood between Muhajirun and Ansar has been described as strengthening the heartfelt bond of the companions and creating unity against the enemies of Islam.[11] According to Ja'far Subhani, a Shi'a scholar, after arriving in Medina, the Prophet (s) had to preserve his existence and that of his companions to prevent the breachof internal and external enemies. One of the challenges in this path was the difference between Muhajirun and Ansar; because they had been raised in two different environments with different thinking.[12]

Removing the alienation and poverty of Muhajirun in Medina,[13] reducing the class gap and realizing social justice,[14] responsibility of Muslims towards each other,[15] strengthening the spirit of self-sacrifice (Ithar)[16] and paving the way for establishing Islamic values[17] are stated as other goals and effects of the Pact of Brotherhood between Muhajirun and Ansar.

Participants in the Pact

The number of participants in the Pact of Brotherhood between Muhajirun and Ansar in Medina is mentioned as 90 or 100; that is, 45 or 50 from each group.[18] In other narrations, this number is reported up to 186[19] and even 300.[20] According to a report, no Muhajir remained unless he made a pact of brotherhood with one of the Ansar.[21] Some researchers believe that this difference in statistics may be due to the gradual joining of other Muslims to this pact during the ten years of the Prophet's presence in Medina.[22]

Historical sources have narrated the selection of individuals for brotherhood with each other by the Prophet (s) himself with the phrase "The Messenger of God established brotherhood between So-and-so and So-and-so" (Arabic: آخیٰ رسول الله بین فلان و فلان).[23] It is said that in this selection, the Prophet (s) considered the moral and social status of individuals.[24] Sources such as Sira of Ibn Hisham have recorded the names of those who became brothers.[25] In the course of this pact, the Prophet established brotherhood between Abu Bakr and Kharija b. Zayd, Umar and 'Utban b. Malik al-Ansari al-Khazraji, Uthman and Aws b. Thabit, Abu 'Ubayda al-Jarrah and Sa'd b. Mu'adh, Abd al-Rahman b. Awf and Sa'd b. al-Rabi', Talha and Ka'b b. Malik, Al-Zubayr and Salama b. Salam, Salman al-Farsi and Abu Darda', Ammar b. Yasir and Hudhayfa b. Najjar (or Hudhayfa b. al-Yaman), or according to a report Thabit b. Qays, etc.[26]

Brotherhood of Prophet (s) and Imam Ali (a)

The bond of brotherhood between the Prophet (s) and Imam Ali (a) is considered one of the historical mutawatirat.[27] It is stated in historical sources that after the establishment of the Pact of Brotherhood among the companions of the Prophet (s), Imam Ali (a) complained with grief about not having a brother designated for him. In response, the Prophet (s) called him his brother in this world and the hereafter[28] and said: "Your position to me is like that of Aaron to Moses, except that there is no Prophet after me. You are my brother and my heir."[29]

In addition to Shi'a sources,[30] many Sunni sources have also narrated the brotherhood of the Prophet (s) and Imam Ali (a) during the Pact of Brotherhood in Medina.[31] Allama Amini in the book Al-Ghadir has mentioned fifty of these sources.[32]

Did Religious Brothers Inherit from Each Other?

According to some historical sources, the Pact of Brotherhood, in addition to the two principles of "Haqq" (Right/Justice) and "Muwasat" (Support/Sharing), also included the issue of Inheritance[33] and Muslims inherited from each other like two real brothers.[34] However, this ruling was abrogated by the revelation of the verse "The blood relatives are more entitled to inherit from one another"[35] (Arabic: وَ أُولُو الْأَرْ‌حَامِ بَعْضُهُمْ أَوْلَیٰ بِبَعْضٍ) and blood relatives replaced religious brothers in the issue of inheritance.[36]

Some researchers believe that the ruling of inheritance of a religious brother and its attribution to the Prophet (s) cannot be correct; because firstly, this issue - despite its importance - is only mentioned in some historical sources, and in some reports, only the two principles of "Haqq" and "Muwasat" are mentioned.[37] Secondly, abrogating a ruling before its execution is invalid;[38] because according to historical sources, no Muslim died during the short period of this ruling so that inheritance could be transferred.[39] Therefore, they have suggested that Muslims, based on pre-Islamic customs,[40] imagined that religious brothers also inherit from each other.[41]

Notes

  1. ↑ Ibn Hishām, Al-Sīra al-nabawiyya, vol. 1, p. 505; Ibn Ḥayyūn, Al-Manāqib wa l-mathālib, p. 136; Ibn Kathīr, Al-Bidāya wa l-nihāya, vol. 3, p. 226.
  2. ↑ Ibn Hishām, Al-Sīra al-nabawiyya, vol. 1, p. 505; Ibn Ḥayyūn, Al-Manāqib wa l-mathālib, p. 136; Ibn Kathīr, Al-Bidāya wa l-nihāya, vol. 3, p. 226.
  3. ↑ Dih-Pahlavānī, Paymān-i barādarī miyān-i Muhājir wa Anṣār.
  4. ↑ Mufīd, Masār al-Shīʿa, p. 23.
  5. ↑ Hidāyatpanāh, Jāygāh-i paymān-i barādarī dar ḥukūmat-i nabawī, p. 256.
  6. ↑ Diyārbakrī, Tārīkh al-khamīs, vol. 1, p. 353; Ṣāliḥī Shāmī, Subul al-hudā, vol. 3, p. 367.
  7. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, vol. 1, p. 184; Ibn al-Jawzī, Al-Muntaẓam, vol. 3, p. 70.
  8. ↑ Ibn Ḥajar, Fatḥ al-bārī, vol. 7, p. 271; Ṣāliḥī Shāmī, Subul al-hudā, vol. 3, p. 367.
  9. ↑ Ibn Ḥajar, Fatḥ al-bārī, vol. 7, p. 271; Ṣāliḥī Shāmī, Subul al-hudā, vol. 3, p. 367.
  10. ↑ Ibn Ḥajar, Fatḥ al-bārī, vol. 7, p. 271; Ṣāliḥī Shāmī, Subul al-hudā, vol. 3, p. 367.
  11. ↑ Jamʿī az niwīsandigān, Mawsūʿat radd shubhāt, vol. 5, p. 22.
  12. ↑ Subḥānī, Furūgh-i abadīyat, p. 445-446.
  13. ↑ ʿĀmirī Ḥaraḍī, Bahjat al-maḥāfil, vol. 1, p. 159.
  14. ↑ Sajjādī & Mahrūsh, Barādarī, vol. 9, p. 519.
  15. ↑ Zargarīnijād, Tārīkh-i ṣadr-i Islām, p. 350.
  16. ↑ Muṭahharī, Yāddāsht-hā, vol. 13, p. 136.
  17. ↑ Mālik, Paymān-i barādarī, p. 38.
  18. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, vol. 1, p. 184; Ibn al-Jawzī, Al-Muntaẓam, vol. 3, p. 71.
  19. ↑ Maqrīzī, Imtāʿ al-asmāʿ, vol. 1, p. 69.
  20. ↑ ʿĀmilī, Al-Ṣaḥīḥ min sīrat al-Nabī, vol. 2, p. 220; Subḥānī, Furūgh-i abadīyat, p. 447.
  21. ↑ Balādhurī, Ansāb al-ashrāf, vol. 1, p. 271; Maqrīzī, Imtāʿ al-asmāʿ, vol. 1, p. 69.
  22. ↑ Hidāyatpanāh, Jāygāh-i paymān-i barādarī dar ḥukūmat-i nabawī, p. 256.
  23. ↑ See: Ibn ʿAbd al-Barr, Al-Istīʿāb, vol. 1, pp. 93, 117, 178; Ibn al-Athīr, Usd al-ghāba, vol. 1, pp. 112, 170, 218; Ibn Ḥajar, Al-Iṣāba, vol. 1, pp. 234, 300, 666.
  24. ↑ Ibn Idrīs, Mujtamaʿ al-Madīna fī ʿahd al-Rasūl, pp. 134-136.
  25. ↑ Ibn Hishām, Al-Sīra al-nabawiyya, vol. 1, pp. 505-506.
  26. ↑ Diyārbakrī, Tārīkh al-khamīs, vol. 1, p. 353.
  27. ↑ Shirrī, Amīr al-muʾminīn (a) uswa-yi waḥdat, p. 157.
  28. ↑ Ṭabarī, Dhakhāʾir al-ʿuqbā, p. 66.
  29. ↑ Qundūzī, Yanābīʿ al-mawadda, vol. 1, p. 177.
  30. ↑ See: Irbilī, Kashf al-ghumma, vol. 1, p. 66; Karājakī, Kanz al-fawāʾid, vol. 2, p. 180.
  31. ↑ See: Ibn Ḥayyūn, Sharḥ al-akhbār, vol. 2, p. 539; Ibn Kathīr, Al-Bidāya wa l-nihāya, vol. 7, p. 335; Ibn ʿAbd al-Barr, Al-Istīʿāb, vol. 3, p. 1098; Ibn Ṣabbāgh, Al-Fuṣūl al-muhimma, vol. 1, p. 220.
  32. ↑ Amīnī, Al-Ghadīr, vol. 3, pp. 162-180.
  33. ↑ "The Messenger of God (s) established brotherhood between Muhajirun and Ansar based on truth and support and that they inherit from each other after death." (Ibn Saʿd, Al-Ṭabaqāt al-kubrā, vol. 1, p. 184; Ibn Ḥabīb, Al-Muḥabbar, p. 71; Ṣāliḥī Shāmī, Subul al-hudā, vol. 3, p. 363.)
  34. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, vol. 17, p. 200.
  35. ↑ Qurʾān 33:6.
  36. ↑ Ibn Saʿd, Al-Ṭabaqāt al-kubrā, vol. 1, p. 184; Ibn Ḥabīb, Al-Muḥabbar, p. 71; Ṣāliḥī Shāmī, Subul al-hudā, vol. 3, p. 363.
  37. ↑ Hidāyatpanāh, Jāygāh-i paymān-i barādarī dar ḥukūmat-i nabawī, p. 257.
  38. ↑ ʿĀmilī, Al-Ṣaḥīḥ min sīrat al-Nabī, vol. 2, p. 220.
  39. ↑ Ibn Ḥabīb, Al-Muḥabbar, p. 71.
  40. ↑ Wāqidī, Al-Maghāzī, vol. 1, p. 329.
  41. ↑ Hidāyatpanāh, Jāygāh-i paymān-i barādarī dar ḥukūmat-i nabawī, p. 257.

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