Friday, June 13, 2025
The Qur’an – Nurun ‘Ala Nur (Light Upon Light) Part-2: An Exposition of Qur’anic Guidance in Its Own Words - Part Two
By Muhammad Yunus, New Age Islam
(Co-author (Jointly with Ashfaque Ullah Syed), Essential Message of Islam, Amana Publications, USA, 2009)
12 June 2025
Section-2. Medinite Period Of Revelation (622-632).
150. The Prophet’s Arrival In Medina:
Prophet Muhammad’s arrival in Medina created an immense excitement and heightened religious zeal in the small community of believers that had already formed there through the interaction of Medinite clan leaders vising Mecca during the hajj in the preceding years. With the Prophet’s presence more and more people showed interest in the new faith and entered Islam. The Prophet now made a comprehensive peace and common defence treaty (treaties) with the diverse tribes of Medina – Jewish as well as pagans. The treaty (treaties) virtually established the Prophet as the civil and political leader and chief judge of the mixed community of Medina within literally a few months of his arrival - a remarkable transformation of the Prophet’s status from the spiritual head of a minority Muslim community to virtually the civil and political head of the mixed community of Medina that included some prosperous Jewish and prominent pagan tribes. The stage was set for Islam’s permanent establishment in Medina.
151. The Prophet’s Dual Role as Civil and Political Leader in Medina
Medina was home to various tribes often engaged in disputes. The tribal Jews, who owned large orchards and played a significant role in the oasis’s economy, added to the social complexity. However, Medina lacked a central civil authority; disputes were resolved according to tribal customs, which varied among the tribes. The community needed a neutral arbiter. With his reputation in Mecca as a trustworthy peace-maker and being free from tribal affiliations, the Prophet naturally became the de facto hakim (chief justice) of this mixed community—a role endorsed by the Qur’an:
• “We revealed the Scripture to you in truth, so that you may judge between people according to what God has shown you. Do not be an advocate for the treacherous. (4:105)
• “Shrewd listeners to falsehood, devourers of the unlawful—if they come to you, judge between them or turn away from them. If you judge, do so with justice, for God loves those who act justly. (5:42)
The Pact of Medina
Although the Qur'an and early Hadith compilations do not explicitly mention a document titled The Pact of Medina, the Prophet Muhammad's role as the ultimate arbiter in civil disputes is widely recognized. Acting as the primary signatory of treaties with Medina's tribes and visiting delegations, the Prophet effectively became the city's civil head. Over time, these agreements, likely a series of pacts with different tribes, came to be collectively known as the Pact of Medina.
These agreements provided one of history's earliest frameworks for a pluralistic society, enabling diverse religious and tribal groups to coexist under a unified social and political system. Inspired by Qur'anic principles such as mutual respect, collective security, justice, and the rule of law (e.g., 8:72, 4:90, 9:7, 5:1, 60:9), the pacts emphasized inclusivity and cooperation.
While the pacts were preserved orally within early Islamic traditions, their full text was compiled only a century later, raising questions about their authenticity. Thomas Arnold, a prominent historian, underscores this challenge by contrasting the original and forged versions of the terms of Jerusalem's surrender under Caliph Umar. The original terms, ascribed to Umar, promised security for Christian lives, properties, and religious sites. By contrast, forged versions imposed restrictions on religious practices and church construction, reflecting the communal tendencies of later political factions and bigoted rulers.
Despite such historical ambiguities, the Qur'an's textual purity remains above debate, setting it apart as a source of ethical and legislative guidance. The absence of explicit mention of a consolidated document under the title Pact of Medina invites further scholarly investigation, yet its principles align seamlessly with the Qur'anic vision of justice and harmonious coexistence.
152. The response of the Jews and converted Medinite Muslims .
Initially, the Jews were supportive of the Prophet as the revelation acknowledged them as believers (Mu’minun), referred to them as the People of the Book (Ahl Al-Kitab), and the Muslims faced Jerusalem, the most sacred temple of the Jews - during their Salah (obligatory prayers). Meanwhile the native Medinites – mostly pagan tribes were also converting to the new faith Some of the Medinite converts, however, wavered in faith. They pretended to believe but in their hearts mocked the believers (2:8, 2:14). (Referred to as) the hypocrites (Munafiqun) (at a later stage of the revelation) they opposed the Prophet (47:32) and unknowingly created disorder in the society (2:11/12). The relation with the Jews was however soon to change:
153. Change Of The Direction Of Prayer.
One day, in less than two months of the Prophet’s stay in Medina, the revelation commanded a change in the direction of prayer (from Jerusalem to the Ka‘bah) (2:143). This happened in the middle of a communal prayer that the Prophet was leading. It signalled a separate religious identity for the Muslims and greatly alarmed the Jews. The revelation had already endorsed the spiritual significance of Jerusalem in the Prophet’s vision (148 above) and the change in Qiblah virtually meant turning away from the focal point of their faith, and facing towards a pantheon of idols that the Ka‘ba represented at that stage. This was no less shocking to the Muslims as the Qur’an records:
• “We observed you turning your face towards the heavens, so We will guide you to a direction that will please you. Turn your face towards the Sacred Mosque, and wherever you may be, face it. …. (2:144).
(Like the Jews), the followers of the Prophet were also shocked at the sudden change of Qiblah towards a direction (Ka‘ba) they identified with paganism at this stage:
• “….We established your former prayer direction to differentiate those who follow the Messenger from those who turn back on their heels. It was indeed shocking except for those whom Allah has guided. Allah won’t let your faith be wasted. Indeed, Allah is, to the people, Kind and Merciful” (2:143).
154. The Jews Were Shattered At The Sudden Change Of Qiblah.
The revelation summarily comments on the feelings of the Muslims and the Jews at the sudden change of qiblah. The Muslims loved the Jews, but they did not love the Muslims, and they wouldn’t have done so even if the Muslims believed in the whole of their scripture. When they met the Muslims, they would pretend to believe but when they were alone, they bit their fingertips at the Muslims in rage (3:119). Moreover, if any good befell the Muslims it grieved them; but if something bad happened to them, they rejoiced at it (3:120). Thus they loved what distressed the Muslims, spoke maliciously against them, and what their breasts concealed was even worse (3:118).
155. The Jews Thought Muhammad Had Hijacked Their Faith.
Since the revelation had described the Ka‘bah, as the first House of worship built by Abraham (2:127, 3:96), the new prayer direction (Qiblah) virtually appointed the Muslims as the true representatives or spiritual successors of the Prophet Abraham, the forebear of Moses, their Prophet, the first Patriarch of all Jewish people, and the archetype of pure monotheism. From their perspective, Muhammad had hijacked their spiritual heritage and laid the foundation of an independent Semitic faith that could claim greater genuineness and purity than their own. Not many months later, they got the news of Muhammad’s victory at Badr, (reviewed below). They were shattered.
156. A Small Band Of Muslims Raid A Meccan Caravan.
In the pre-Islamic Arabia, a tribe that suffered financial losses at the hands of a rival tribe had the moral right to recover its losses by conducting a Ghazwa – a bloodless raid and plunder in modern terms. Any spilling of blood was not permitted as this could trigger a blood vendetta. Accordingly, a small band of Emigrant Muslims (who had migrated from Mecca) conducted a Ghazwa against a Meccan caravan However, this overlapped the sacred month of Rajjab when fighting was traditionally prohibited; the Qur’an brings forth the following revelation to justify this:
“They ask you (O Muhammad!) about fighting during the Sacred Month. Say, “Fighting during it is a great sin. But to divert from the path of Allah, and disbelieve in Him, and prevent access to the Sacred Mosque, and expel its inhabitants, is more serious with Allah. And ‘fitna’ (conspiratorial strife) is worse than killing. They won’t cease fighting you until they make you renounce your faith, if they can…” (2:217).
157. Finally, the Muslims are given permission to fight
As the Muslim community in Medina was beginning to face military threats from their adversaries in Mecca and other tribes, the Qur’an reveals one of its key passages on defensive warfare that reads as follows:
• “Fight in Allah’s way those who fought against you, but do not exceed limits. Surely Allah does not love those who exceed limits (2:190). Kill them wherever you find them, and drive them out from where they drove you out - for persecution is worse than slaughter; but do not fight them in the precincts of the Sacred Mosque until they fight you in it. But if they do fight you, kill them: this is the recompense for the unbelievers (2:191). But if they desist (remember,) Allah is Most Forgiving and Merciful (2:192); and fight them until there is no more persecution, and the religion (din) of Allah is established - but if they desist, let there be no hostility except with the oppressors” (2:193). It however allowed them to fight back if attacked in the traditional sacred months (2:194).
On Another Occasion, The Qur’an Clarifies:
• “Permission to fight is given to those who have been wronged and God has indeed power to help them (22:39).[the verse connects to 22:40 listed under 18]
• “Tell (O Muhammad,) the Kafaru (oppressors) that if they desist (from the persecution of the believers), their past (violence) will be forgiven; but if they exceed limits, the example of the ancient people is already set (for them to take warning) (8:38). Fight them until there is no more persecution, and the din* of God (peace and justice) is fully established - but if they desist (from fighting), God will see all that they do” (8:39).
The passage addresses the rules of engagement in conflict and warfare and gives a clear mandate to the followers of the Prophet to fight only those who fight against them and not to transgress limits in warfare, and to cease fighting when the enemy desists.
Meanwhile, the Quraysh were greatly alarmed at Muhammad’s turn of fortune. Hearing reports that Muhammad had left (or was planning to leave) Medina with his followers to attack their trading caravan returning home with goods from Syria past Medina, they sent a powerful army to eliminate them, once and for all. The stage was set for the first major battle in Islam.
157.1 The Muslims Were Averse To Fighting:
Until this stage of the revelation (early Medinite period) the Qur’an’s message was completely non-violent. Its verses spoke about a whole range of noble virtues – mercy. Compassion, forgiveness, unremitting patience in the face of adversity, trust in Allah’s help and so forth as reviewed in the preceding pages. So the Prophet’s followers wavered in their minds about the moral justification of fighting. To address their concerns, the Qur’an offered a rationale for defensive combat, emphasizing the need to resist oppression and protect the vulnerable while adhering to the ethical principles of justice."
• “Fighting is prescribed for you though you dislike it. But you may dislike a thing, which is good for you, while you may like something, which is bad for you. (Remember,) Allah is Aware (of what is good and what is bad for you), whereas you do not know” (2:216).
• “What is amiss with you (Ma Lakum) that you that you refuse to fight in the cause of God (justice) when the oppressed among men, women, and children implore, “Our Lord, deliver us from this town of oppressive people, and appoint for us from You a protector and appoint for us from You a helper. (4:75)? Those who believe fight in the cause of God, while the oppressors (Kafaru) fight in the cause of tyranny. So, fight against Satan’s allies; surely, Satan’s strategies are weak” (4:76).
Also Read (Previous Parts of Part One):
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part One
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Two
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Three
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Four
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Five
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Six
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Seven
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition Of Qur’anic Guidance In Its Own Words - Part Eight
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Nine
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Ten
The Qur’an – Nurun ‘Ala Nur (Light Upon Light): An Exposition of Qur’anic Guidance in Its Own Words - Part Eleven
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Parts of Part Two:
The Qur’an – Nurun ‘Ala Nur (Light Upon Light) Part-2: An Exposition of Qur’anic Guidance in Its Own Words - Part One
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Muhammad Yunus, a Chemical Engineering graduate from Indian Institute of Technology, and a retired corporate executive has been engaged in an in-depth study of the Qur’an since early 90’s, focusing on its core message. He has co-authored the referred exegetic work, which received the approval of al-Azhar al-Sharif, Cairo in 2002, and following restructuring and refinement was endorsed and authenticated by Dr. Khaled Abou El Fadl of UCLA, and published by Amana Publications, Maryland, USA, 2009.
URL: https://www.newageislam.com/books-documents/quran-nurun-nur-light-part-2-quranic-guidance-part-two/d/135849
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