Brotherhood of the Anṣār and Muhājirīn

In that era, the Muslims of Madīnah were divided into two groups. One was of those who were not residents of Madīnah, rather, they had migrated from Makkah or another place and settled in Madīnah. On account of their migration, these people were referred to as Muhājirīn. The second group was of those who were residents of Madīnah. Since these people had afforded protection to the Holy Prophet(sa) as well as to other Muhājirīn, and since they had taken it upon themselves to assist them, for this reason they were referred to as the Anṣār. The Muhājirīn in Madīnah were generally in a state of complete destitution, because the indigent were of course in a difficult state, but even the wealthy Muhājirīn migrated, generally leaving all of their wealth and property behind. The Anṣār treated them with even greater kindness than blood brothers. Nevertheless, in order to further strengthen this relationship of brotherhood, the Holy Prophet(sa) proposed that all of the Anṣār and Muhājirīn gather at the home of Anas bin Mālik(ra). Taking mutual suitability in to account, the Holy Prophet(sa) established a formal bond of brotherhood between ninety people, more or less. The love, sincerity and loyalty with which both parties acted upon this brotherhood puts to shame even the blood brotherhood of today. What to talk of brotherhood, these Anṣār and Muhājirīn were as if two figures of the same being. Presenting themselves before the Holy Prophet(sa), the first request made by these Anṣār after this relationship of brotherhood had been formed was that, “The Holy Prophet(sa) should divide our orchards between our brothers and us.” However, the Muhājirīn were generally merchants by profession, and they were completely inexperienced in agriculture. As a matter of fact, the people of Makkah did not even like this work. Therefore, the Anṣār themselves proposed that, “We shall manage and work on these orchards, but the Muhājirīn will receive a portion of its profit.”1 As such, this continued until the businesses of the Muhājirīn, which they had taken up in Madīnah, began to flourish, and they also developed their own properties, and the assistance of the Anṣār was no longer required.2 It is written that when the Muhājirīn witnessed this extraordinary kindness and affection of the Anṣār, they greatly praised this treatment before the Holy Prophet(sa) and said, “O Messenger of Allāh! upon witnessing this virtue of the Anṣār, we fear that they may take all of our spiritual reward.” “Nay! Nay!” said the Holy Prophet(sa), “until you remain grateful of this virtue of the Anṣār and supplicate before God in their favour, you cannot remain deprived of spiritual reward.”3 Ḥaḍrat ‘Abdur-Raḥmān bin ‘Auf(ra) was made a brother to Sa‘d bin Ar-Rabī‘ Anṣārī(ra). Sa‘d(ra) calculated all of his wealth and property and presented it to ‘Abdur-Raḥmān bin ‘Auf(ra). In the fervour of his love, he even said that, “I have two wives. I shall divorce one, and when she completes her prescribed period, you can marry her.” This was the fervour of love expressed uncontrollably by Sa‘d(ra), for both knew that this was not possible. Hence, ‘Abdur-Raḥmān bin ‘Auf(ra) thanked him and prayed for him saying, “May Allāh make all of this blessed for you, just tell me the way to the marketplace.” As such, ‘Abdur-Raḥmān bin ‘Auf(ra) began to do business and since he was a remarkably intelligent and prudent man, slowly his business prospered, and ultimately he became a very rich and wealthy man. His business was still in its initial stage, and much time had not passed since his arrival in Madīnah, when he married a young Anṣārī lady from Madīnah. When the Holy Prophet(sa) saw the colour of saffron on his clothes, which in the Arab tradition was a sign of marriage, he smiled and said, “Ibni ‘Auf, what is this?” “O Messenger of Allāh!” responded ‘Abdur-Raḥmān(ra), “I have married a young lady.” The Holy Prophet(sa) asked, “What have you given as a dowry.” ‘Abdur-Raḥmān(ra) responded, “O Messenger of Allāh! I have given gold equivalent to the size of a date-stone.” The Holy Prophet(sa) said:

“Now it is necessary to offer a Walīmah,4 even if it is limited to the meat of a single goat.”

That is to say, now your financial status is no longer such that you merely invite one or two friends, and consider that you have performed your duty in holding a wedding feast. Rather, at least the meat of one goat should be prepared in the feast.5 This system of brotherhood even affected inheritance. Therefore, it was decided that if an Anṣārī passes away, his Muhājir brother would also receive a portion of the inheritance according to his share. This mutual understanding remained until the Battle of Badr, after which this form of inheritance was prohibited by Allāh in accordance with Divine revelation, and only biological relations were deemed to be inheritors.6 In this brotherhood, Ḥaḍrat Abū Bakr(ra) became the brother of Khārijah bin Zaid(ra), Ḥaḍrat ‘Umar(ra) of ‘Itbān bin Mālik(ra), Ḥaḍrat ‘Uthmān(ra) of ‘Aus bin Thābit(ra), Abū ‘Ubaidah bin Al-Jarrāḥ(ra) of Sa‘d bin Mu‘ādh(ra), Sa‘īd bin Zaid(ra) of Ubayy bin Ka‘b(ra), Salmān(ra), the Persian of Abū Dardā’(ra), Muṣ‘ab bin ‘Umair(ra) of Abū Ayyūb Anṣārī(ra), ‘Ammār bin Yāsir(ra) of Hudhaifah bin Yamān(ra), and the list goes on.

This system of brotherhood proved to be beneficial and blessed in many respects:

1. FIRSTLY: The concern and anxiety which could have developed in the hearts of the Muhājirīn, due to their state of being destitute in a foreign land, was prevented to a great extent.

   SECONDLY: The possibility of distress on account of being separated from relatives and loved ones was prevented by the attainment of these new spiritual relatives, who were ones to exhibit more love and loyalty than even biological relations.

   THIRDLY: The love and unity which was required in those days between the Anṣār and Muhājirīn from a religious, political, and civil perspective was strengthened.

   FOURTHLY: A means of support and sustenance was made available to indigent and unemployed Muhājirīn.