Treasures of Madinah : A Collection of Inspiring Stories from Prophet’s Era

The city of Madinah holds a special place in Islamic history, as it was the destination of the Prophet Muhammad’s historic migration. This pivotal event not only shaped the course of Islamic civilization but also transformed Madinah into a hub of spiritual and cultural growth.

The “Treasures of Madinah” series aims to bring to life the inspiring stories from the Prophet’s era, providing readers with a deeper understanding of Islamic history and its relevance to modern times. By exploring the historical context and significance of the Prophet’s migration, we can gain valuable insights into the values and principles that defined this period.

Key Takeaways

• Understanding the historical significance of Madinah in Islamic civilization.
• Exploring the impact of the Prophet’s migration on the city’s development.
• Gaining insights into the values and principles of the Prophet’s era.
• Discovering the relevance of Islamic history to modern times.
• Uncovering the inspiring stories from the Prophet’s era.

The Sacred City of Madinah in Islamic History

The historical significance of Madinah is deeply rooted in its status as the destination of the Prophet’s Hijra, marking the beginning of the Islamic calendar. This event not only changed the course of Islamic history but also transformed Madinah into a thriving center of Islamic life and learning.

The Prophet’s Migration and Establishment of Community

The Prophet Muhammad’s migration to Madinah in 622 CE was a pivotal moment, establishing the first Islamic community. The Prophet formed alliances with the local tribes, creating a unified community that was both spiritually and socially cohesive. Key aspects of this establishment included the construction of the first mosque and the fostering of brotherhood among the early Muslims.

Madinah as the Cradle of Islamic Civilization

Madinah became the cradle of Islamic civilization, nurturing the faith and its practices. The city was a hub for learning, justice, and spirituality, with the Prophet Muhammad at its center. The stories of the Sahaba, or the Prophet’s companions, are replete with examples of their sacrifices and contributions to the early Islamic community. These narratives not only shaped the early Islamic identity but continue to inspire Muslims today.

The Treasures of Madinah: Stories That Shape Our Faith

The stories emanating from Madinah during the Prophet’s time are more than historical accounts; they are living, breathing lessons for believers. These narratives have been a source of guidance, comfort, and inspiration for Muslims across centuries, shaping their faith and practices in profound ways.

Why Prophetic Narratives Matter Today

The prophetic narratives from Madinah matter today because they offer insights into the Prophet’s teachings and interactions, providing a framework for understanding Islamic values and principles. These stories are not confined to historical contexts but are relevant to contemporary life, offering guidance on various aspects of faith and practice.

By examining these narratives, believers can gain a deeper understanding of the Prophet’s message and its application in daily life, fostering a stronger connection with their faith.

The Chain of Narration: How These Stories Reached Us

The chain of narration refers to the process by which the prophetic narratives were preserved and transmitted through generations. This chain is crucial in verifying the authenticity of the stories, ensuring that they remain a reliable source of guidance for Muslims.

The companions of the Prophet played a vital role in this process, as they were the primary narrators of his teachings and actions. Their role in preserving and transmitting these narratives has been instrumental in maintaining the integrity of Islamic tradition.

What to Expect in This Story Collection Series

In this series, we delve into the inspiring stories of companionship, sacrifice, and wisdom from the Prophet Muhammad’s era. The “Treasures of Madinah” series is designed to bring to life the human side of Islamic history, highlighting the diverse interactions between the Prophet and the people around him.

Stories of Companionship, Sacrifice, and Wisdom

The stories of the sahaba, or companions of the Prophet, are replete with examples of sacrifice and wisdom. These narratives not only provide insight into the Prophet’s character but also offer practical lessons for contemporary life.

Learning from the Prophet’s Interactions

By examining the Prophet’s interactions with his companions, enemies, and ordinary people, we gain a deeper understanding of his teachings and the values he promoted. These stories serve as a rich source of guidance for personal development and spiritual growth.

Treasures of Madinah: A Journey Through Time

The “Treasures of Madinah” series is a collection of inspiring stories from the Prophet’s era, aiming to educate and inspire readers about the history and significance of Madinah in Islam. By delving into the Prophet’s migration and the establishment of the Islamic community, this series provides a comprehensive understanding of the faith’s roots.

As the series unfolds, readers will gain a deeper appreciation for the faith and its history, exploring the various narratives from the Prophet’s era. The stories of companionship, sacrifice, and wisdom will offer valuable insights into the Islamic civilization, making the “Treasures of Madinah” a rich resource for those seeking to understand the faith’s heritage.

Through this series, the essence of Madinah’s sacred city is revealed, showcasing its importance in shaping the Islamic faith. The “Treasures of Madinah” promises to be an enlightening journey, connecting readers with the history and significance of this revered city.

FAQ

What is the significance of Madinah in Islamic history?

Madinah is considered a sacred city in Islam due to its association with Prophet Muhammad and the early Muslim community. The Prophet’s migration to Madinah marked the beginning of the Islamic calendar and was pivotal in establishing Islam in the Arabian Peninsula.

Who were the Sahaba, and what role did they play in Islamic history?

The Sahaba, or companions of the Prophet, were individuals who knew and interacted with Prophet Muhammad. They played a crucial role in preserving the Prophet’s teachings, narrating his stories, and transmitting Islamic knowledge to future generations.

Why are prophetic narratives important in Islam?

Prophetic narratives provide guidance, inspiration, and insight into the faith and practices of Muslims. They offer a window into the Prophet’s character, teachings, and interactions with various individuals, serving as a source of wisdom and spiritual growth.

How were the stories of the Prophet’s era preserved and transmitted?

The stories of the Prophet’s era were preserved and transmitted through a chain of narration, where companions of the Prophet narrated his stories to their students, who in turn passed them down to their own students, ensuring the authenticity and accuracy of the narratives.

What can readers expect from the “Treasures of Madinah” series?

The “Treasures of Madinah” series promises to be a rich collection of stories that illuminate the history and significance of Madinah in Islam, exploring the Prophet’s migration, the establishment of the Islamic community, and various narratives from his era.

How do the stories in the “Treasures of Madinah” series relate to contemporary issues?

The stories in the series offer insights into the Prophet’s teachings and character, providing guidance on various aspects of life, including companionship, sacrifice, and wisdom, which remain relevant to contemporary issues and personal development.

The Gap of Al-Mihras

 is a notable crevice or fissure located on Mount Uhud, near Medina in present-day Saudi Arabia. It holds historical significance as the place where the Prophet Muhammad (peace be upon him) sought refuge during the Battle of Uhud (3 AH / 625 CE) after sustaining injuries from enemy forces. According to Islamic historical accounts, the Prophet, along with a few companions, retreated to this natural formation for protection when the battle turned against the Muslims. The site remains a point of interest for historians, pilgrims, and visitors to Uhud, serving as a tangible connection to a pivotal event in early Islamic history. While the mountain itself is a well-documented landmark, the exact identification of this specific gap may vary among scholars, as geological features can change over time. Nevertheless, its association with the Prophet’s perseverance during adversity makes it a symbol of resilience in Islamic tradition.

Asmā’ bint ‘Umays: The Woman of Two Migrations

A shining star among the Prophet’s (ﷺ) female companions, Asmā’ bint ‘Umays (رضي الله عنها) earned the title “Dhāt al-Hijratayn” for her two migrations—first to Abyssinia with her husband Ja‘far ibn Abī Tālib (رضي الله عنه), then to Madinah. After Ja‘far’s martyrdom, she married Abū Bakr (رضي الله عنه) and bore him Muhammad, then later became the wife of ‘Alī (رضي الله عنه), mothering his sons Yahyā and ‘Awn.

A devoted Muslimah from the earliest days, she endured exile, loss, and hardship with unwavering faith. Known for her wisdom, she narrated hadith and was entrusted by Abū Bakr to wash his body upon his death. Her life—bridging the households of Islam’s greatest heroes—exemplifies resilience, loyalty, and the vital role of women in Islamic history.

Suhayb Ar-Rumi (RA) and His Migration to Medina

When Suhayb (may Allah be pleased with him) intended to migrate, he secured his wealth in a safe place and then set out for Medina. The polytheists sensed his absence—his shop, which was a forge for crafting swords and spearheads, was closed. They pursued him on their horses until they were close behind him. Sensing them, he hurried to a nearby hill overlooking them, drew one of his arrows, placed it in his bow, and aimed at them.

When they realized his determination, they said: “What do you intend to do, O Suhayb?”
He replied: “Why are you chasing me, O enemies of Allah?”
They bared their malicious intentions, saying: “You came to us as a poor, insignificant man, yet your wealth grew among us, and you reached the status you have. Now you want to leave with your wealth and your life?”

He told them: “You know, by Allah, that I am the best marksman among you, and my arrow never misses. You will not reach me until I exhaust my arrows, killing a man with each one.”

They said: “Hand over your wealth, and we will turn back.”
He replied: “I carry none of it—I left it hidden in Makkah.”
They demanded: “Then show us where it is.”
He said: “It is in such-and-such place, and you know I speak the truth.”

They rushed to the location he described, but one of them hesitated, saying: “What if he lied to us just now?” The others replied: “We know the followers of Muhammad—they do not lie!” And indeed, they found the wealth exactly where he had specified.

When Suhayb finally arrived in Medina, the Messenger of Allah (peace and blessings be upon him) welcomed him with a bright, joyful face, saying:
“The sale has been profitable, O Abu Yahya! The sale has been profitable, O Abu Yahya!”

The Wealth and Legacy of Abd al-Rahman ibn Awf (RA): His Famous Farm in Al-Awali

The farm of Abd al-Rahman ibn Awf (may Allah be pleased with him), known as Al-Sawalah, was located in Al-Awali. He was renowned for his immense wealth, most of which came from trade. Abu Umar mentioned that he was a highly successful merchant who earned a great fortune. He left behind a thousand camels, three thousand sheep, and a hundred horses grazing in Al-Baqee’. He also cultivated land in Al-Jurf with twenty irrigation systems, which provided enough food to sustain his family for a year. When his wealth grew significantly, one day, a caravan arrived carrying wheat, flour, and other provisions. As it entered Medina, the noise was so loud that it caused a commotion among the people. Aisha bint Abi Bakr (may Allah be pleased with her), who was in her home at the time, asked, “What is this?” She was told, “A caravan has arrived for Abd al-Rahman ibn Awf from Syria.” It is also narrated that his inheritance included so much gold that it had to be divided with axes, to the point that the men’s hands became calloused from handling it. He left behind four wives, each of whom received eighty thousand (dinars or dirhams) from their share of the inheritance.

The Saqifa of Bani Sa’ida

The Saqifa of Bani Sa’ida is located in the northwestern part of the Prophet’s Mosque, near the dwellings of the Khazraj tribe of Bani Sa’ida. The Saqifa was situated within a farmstead scattered with houses, as the tribe lived amidst adjacent orchards. It was a large structure, capable of accommodating a significant number of the Ansar (Helpers). In front of it was a spacious courtyard that could hold the crowd if the Saqifa itself became too crowded. Nearby was a well belonging to Bani Sa’ida.

Over time, the Saqifa was transformed into a building, its design changing across different eras. Today, it is a garden that directly overlooks the western wall of the Prophet’s Mosque.

The Aunts of the Prophet (ﷺ) – Their Names and Brief Biographies

The Prophet Muhammad (peace and blessings be upon him) had six paternal aunts, all daughters of Abdul-Muttalib ibn Hashim. Their names were:

1. Safiyyah bint Abdul-Muttalib
2. Arwa bint Abdul-Muttalib
3. Atikah bint Abdul-Muttalib
4. Umm Hakim al-Bayda’ bint Abdul-Muttalib
5. Barrah bint Abdul-Muttalib
6. Umaymah bint Abdul-Muttalib

Below are their biographies and notable contributions:

1. Safiyyah bint Abdul-Muttalib (رضي الله عنها)

• Mother: Halah bint Wuhayb (from Banu Zuhrah).
• Full sister of Hamzah ibn Abdul-Muttalib (رضي الله عنه), the Prophet’s uncle.
• Married to Al-Awwam ibn Khuwaylid and mother of the great companion Az-Zubayr ibn Al-Awwam (رضي الله عنه).
• Embraced Islam and pledged allegiance to the Prophet (ﷺ).
• Migrated to Medina and was known for her bravery.

Her Heroism in the Battle of Khandaq (The Trench):

During the siege of Banu Qurayzah, Jewish fighters approached a Muslim stronghold where women and children were sheltered. Seeing a Jewish man scouting the fort, Safiyyah feared an attack. So, she took a tent pole, struck the intruder, and killed him, protecting the Muslims inside.

2. Arwa bint Abdul-Muttalib (رضي الله عنها)

• Mother: Safiyyah bint Jundub.
• Full sister of Al-Harith ibn Abdul-Muttalib.
• Married to Umayr ibn Wahb and mother of Talib ibn Umayr, an early Muslim who accepted Islam in Dar al-Arqam.
• Debated about her Islam: Some scholars say she converted after her son Talib encouraged her.
• Advocated for the Prophet (ﷺ) and supported his mission.
• Later married Kildah ibn Abd Manaf.

3. Atikah bint Abdul-Muttalib (رضي الله عنها)

• A poetess known for her visions.
• Accepted Islam in Makkah and migrated to Medina (according to Ibn Sa’d).
• Mother of Abdullah, Zubayr, and Quraybah.

Her Vision Before the Battle of Badr:

Before Badr, Atikah saw a terrifying dream foretelling Quraysh’s defeat. She told her brother Al-Abbas (رضي الله عنه), who shared it with Al-Walid ibn Utbah. The news spread, and Abu Jahl mocked it. But three days later, the dream came true—Quraysh was crushed at Badr.

4. Umm Hakim al-Bayda’ bint Abdul-Muttalib (رضي الله عنها)

• Nicknamed “al-Bayda’” (the fair-skinned).
• Did not live to see Islam (according to Adh-Dhahabi).
• First married to Kurayz al-Abshami (mother of Amir and Arwa).
• Later married to Abu Umayyah ibn Al-Mughirah (mother of Khalid, Al-Walid, and Umm Kulthum).
• Full sister of Abdullah (the Prophet’s father), Abu Talib, and Az-Zubayr.

5. Barrah bint Abdul-Muttalib (رضي الله عنها)

• Mother: Fatimah bint Amr (from Banu Makhzum).
• First married to Abdul-Asad al-Makhzumi (mother of Abu Salamah).
• Later married to Abu Ruhm ibn Abdul-Uzza (mother of Abu Sabrah, a Badri companion).

6. Umaymah bint Abdul-Muttalib (رضي الله عنها)

Ubayd ibn Jahsh initially migrated to Abyssinia as a Muslim but later apostatized to Christianity.

Full sister of Barrah (same mother, Fatimah bint Amr).

Married to Jahsh ibn Ri’ab al-Asadi and mother of:

Zaynab bint Jahsh (رضي الله عنها) (wife of the Prophet ﷺ).

Abdullah ibn Jahsh (رضي الله عنه) (martyr of Uhud).

Hamnah, Habibah, and Ubayd ibn Jahsh.

Ghayqa: A Historic Village and Ancient Caravan Station on the Sultanic Route Between Mecca and Medina

Ghayqa was a historic village and an old caravan station on the Sultanic Route between Mecca and Medina. It belonged to the lands of the Ghifar tribe and is located east of the Governorate of Badr. The village was renowned for its large commercial market and is home to the well of Ibn Hasani. With the advent of automobiles, the village faded into obscurity, though its wells remain and are still used for drawing water.

Ghayqa lies east of Badr, one of the governorates of the Medina region, an area rich in historical landmarks and monuments. It is also one of the most important agricultural and tourist areas, as the land of Badr witnessed the most significant battle in Islamic history. The village of Ghayqa holds a vast historical legacy.

The Saudi historian, geographer, and writer Ateq Al-Biladi Al-Harbi described Ghayqa in his lexicon on the landmarks of Al-Hijaz: “It is located below Al-‘Araj in a wide plain, bordered to the southeast by Mount Subh Thafil Al-Akbar and to the northeast by Mount Fa’ra. To the west, one can see Mount Karash, halfway between Ghayqa and Badr, where the stream of Wadi Al-‘Araj flows—known as Ghayqa upstream and Al-Ma’raj downstream. The route between Ghayqa and Wadi Al-Safra is called Al-Kha’i, splitting into two branches separated by a hill. One branch flows north into Wadi Al-Safra near the village of Al-Wasita Al-Safra, while the other reaches Ghayqa near Al-Qusayba.”

The Homes of the Emigrants ” Muhajirun ” from Makkah

The houses of the emigrants from the people of Makkah were situated around the Prophet’s Mosque on all sides, with most of them distributed in the neighborhoods of the Ansar. Abu Bakr al-Siddiq (may Allah be pleased with him) had a house close to the mosque and another in the area of Sunh, east of Al-Baqi’, where he stayed with his Ansari wife.

The homes of the migrant tribes to Madinah—Qays ‘Aylan, Tamim, Quda’ah, Bakr, and Al-Mustaliq—were built in the empty spaces between the houses of the Khazraj in the northwestern part of the city, specifically in the area stretching from Mount Sal’ to the dwellings of Banu Zuraiq.

The Prophet (peace be upon him) allocated the Suffah (a shaded area in the mosque) for the Ahl al-Suffah—those who came from outside Madinah, did not wish to return to their homelands, and had no relatives in the city. They took shelter in this covered part of the mosque, and the Prophet (peace be upon him) personally oversaw their care, which is why they were called Ahl al-Suffah. These individuals were among the Companions who spent the most time with the Prophet (peace be upon him), and many of them became well-known narrators of Hadith, including Abu Hurairah (may Allah be pleased with him).

As their numbers grew—ranging between thirty and seventy—Muhammad ibn Maslamah suggested establishing guest houses. Consequently, the Prophet (peace be upon him) ordered that a guesthouse be set up in every orchard in Madinah for their accommodation.

The Eye of Tabuk or Ain Sukkar

The Eye of Tabuk (Ain Sukkar) is a water spring located in the city of Tabuk, situated in the northwestern region of the Kingdom of Saudi Arabia. The history of this spring dates back to the time of the Prophet Muhammad (peace and blessings be upon him), and it has continued to flow from that time until today. The spring is located southwest of the Tabuk Fortress.

Caravans of pilgrims coming from Syria used to frequent this spring and rest near it. The Muslim traveler Ibn Shuja’ al-Maqdisi was the first to describe it, mentioning in the year 623 AH while speaking about Tabuk.

The remains of the Eye of Tabuk consist of Ain Sukkar and Ain Al-Burak, which were built over it. The spring initially had little water when the Prophet (peace and blessings be upon him) arrived in Tabuk, but then its water gushed forth by his hand, and it remained a water source for Tabuk throughout Islamic history. Caliph Umar ibn Al-Khattab (may Allah be pleased with him) ordered Ibn Ghuraid to cover it, fearing that the sands might bury it.

During the Mamluk era, there were two reservoirs at the Eye of Tabuk, which were restored multiple times in the Ottoman period. These reservoirs are currently located near the fortress.

Imam Muslim ibn Al-Hajjaj recorded in his Sahih from Mu’adh ibn Jabal, who said:
“We set out with the Messenger of Allah (peace and blessings be upon him) during the Expedition of Tabuk. He combined the prayers, praying Dhuhr and Asr together, and Maghrib and Isha together. Then, one day, he delayed the prayer, went out, and prayed Dhuhr and Asr together. Then he entered (his tent), and later came out and prayed Maghrib and Isha together. Then he said: ‘Tomorrow, if Allah wills, you will reach the Eye of Tabuk, but you will not arrive until the sun is high. So whoever among you reaches it, let him not touch any of its water until I come.’

When we arrived, two men had already reached it before us. The spring was barely trickling a small amount of water. The Messenger of Allah (peace and blessings be upon him) asked them: ‘Have you touched any of its water?’ They replied, ‘Yes.’ So the Prophet (peace and blessings be upon him) reprimanded them and said what Allah willed him to say.

Then the people scooped water little by little from the spring until some collected in a vessel. The Messenger of Allah (peace and blessings be upon him) washed his hands and face in it, then poured it back into the spring. Suddenly, the spring gushed forth with abundant water—or plentiful water (Abu Ali doubted which word was used)—until the people were able to draw water. Then he said: ‘O Mu’adh, if you live long, you will see this place filled with gardens…’”