Madinah was the focal point where the contours of Islamic civilisation took shape and its basic ingredients consolidated. The march of civilisation did not stop there and it moved onwards. In the course of history many places including Basra, Kufah, Musal, Damascus, Constantine, Cairo, Cordoba and Delhi became other hubs of this onward movement of civilisation. Although some characteristic features of the society that was formed initially in Madinah can be traced in all shapes that took place in this manner at every place, marked components of local cultures and practices can be noted. The process of migrations and assimilations goes hand in hand and human society is enriched in this process. We shall take an overview of this process of march of civilisation in the early years of Islam till the period of the Umar (may Allah be pleased with him), the second Caliph of Islam.

To Madinah

Historical records suggest that many Jewish tribes migrated from Palestine area owing to prosecutions there and scattered in different places of Hijaz during late first century (AH) and early second century. Banu Qaynuqa, Banu Qurayza, and Banu Nadir were three such tribes that settled down in a place named Yathrib. Yathrib was later named as Madinah. At that time some other Arab tribes were also residing in the area. Around three centuries later some tribes from Yemen who were displaced owing to a great flood came and made this area as their place of abode. Two such tribes named Banu Aus and Banu Khazraj chose to live in Yathrib. In the ensuing war of supremacy these two new tribes were able to take command of the city. Banu Qaynuqa allied with Banu Khazraj and were allowed to live in the main city while the other two Jewish tribes allied with Banu Aus and shifted to its outskirts.

Banu Qurayza and Banu Nadir were socially higher in rank than Banu Qaynuqa because of their priestly and Cohen background. They were regarded as more cultured, educated and sophisticated than others in the vicinity. They took others as inferior to them, unlettered and gentiles.

Banu Aus and Banu Khazraj were peasants and they cultivated mostly dates. The Jewish tribes controlled the economy and were engaged in varied activities like import of food items and export of dry dates. They were artisans and their business activities included weaving cloth, tanning, poultry farming, fishery, ironsmith, goldsmith, swords and utensil making. They had several wine shops in the area. In addition to all these, they were generally engaged in usury, providing loans on interest for Arabs. Despite losing political control of Yathrib, they swayed economically.

Migration of the Prophet (peace and blessings of Allah be to him) changed the scenario altogether. The city was now called Madinah which is a short form of Madinah-tur Rasool (city of the Prophet).  The migrants from Makkah added new dimension to the society of Madinah. Makkans had no exposure to farming and peasantry. They were not articulate at the artisanry. They were traders, labourers and hard-working people who were highly regarded people in the whole of Arabian Peninsula. Their presence in Madinah, in the company of the beloved Prophet, made the place worthwhile and noteworthy. All the early Muslims who were not able to abide by their faith and practise the same in their respective places were obliged to migrate to Madinah and thus we find persons belonging to a wide range of areas reaching the city of the Prophet. The city assumed extraordinary importance and became cosmopolitan in the real sense. The assimilation of the society was done in a natural manner. They all adopted the common faith and consequent practices, maintaining their own diversity. It is worth noting that even the recitation of the Holy Qur’an was permitted in different dialects of Arabic. This was a true case of unity in diversity.

From Madinah

The Islamic civilisation marched ahead from Madinah. The Prophet (peace and blessings of Allah be to him) started reaching out to outside world. The example of sending invitation letters to outside rulers after the treaty of Hudaybiya and that of sending Maaz bin Jabal (may Allah be pleased with him) as governor of Yemen may be cited. Afterwards Abu Bakr (may Allah be pleased with him) could not get time to work in this area because his period of Caliphate was short and most of the efforts were directed towards dealing with upheavals and rebellions in different parts after the death of the Prophet. The first Caliph was successful in consolidating the state and Umar, the second Caliph concentrated in reaching out to the outside world. He was the architect of several cities and thus the march of Islamic civilisation through migration to new places and assimilation with new situations continued. We cannot go into details of this story in this short article. However, a short description of two new cities carved out of the earth under the advice and guidance of Caliph Umar follows.

Basrah: Umar got this city created in an empty desert, although water and empty land was available nearby. It was close to the Persian Gulf where ships from India and Persia used to anchor. It is believed that the Caliph chose this place as a defence from any attack from seaside. A detailed plan was prepared by the Caliph himself. Initially he did not permit to build brick houses and instructed to use only mud and straw for construction. Later he permitted to make concrete houses. The colonies of different tribes, central and other mosques and open spaces were all planned meticulously. A canal was of about ten-mile length was dug to bring water to the place. It was a successful project. The city grew and at one time its population rose to one hundred and twenty thousand. This new city provided valuable addition to learning: the first Arabic dictionary, Kitabul Ain, was compiled in this place and Hasan Basri, the renowned scholar, was born there.

Kufah: This was another city got built by Umar. Its location and layout were also precisely and diligently planned by the Caliph. Houses for forty thousand persons were built, allotting separate areas to different tribes. The plan of the city is historically recorded. Central Mosque was built on a raised platform sufficient to accommodate forty thousand people for their prayers, leaving wide spaces in all sides. Streets of different width were constructed. The minimum width of seven cubits was earmarked for side-lanes and the main streets, highways, of forty cubits were built. [one cubit is equal to the size of one average stretched hand]. This place became a centre of Islam. Ali (may Allah be pleased with him), the fourth Caliph, shifted the capital of the Islamic state from Madinah to Kufah.  This city contributed enormous knowledge and learning. It commenced with Umar sending Abdullah bin Masood (may Allah be pleased with him) as a teacher in Kufah. A number of branches of learning were either born or developed in Kufah, including principles of syntax, science of Hadith, and the fundamentals of Hanafi school of jurisprudence. A number of renowned Islamic scholars were born in the place including, Ibrahim Nakhai, Hammad and Abu Hanifa (may Allah bestow kindness on them).

Umar got built or remodeled and developed other cities too. Fustas and Musal are two such places. All these places contributed to the advancement of knowledge and played their positive roles in the development of human society. The capital of Islamic states and Muslim rulers too has witnessed this phenomenon of migration and consequent adaption and adoption. Human society stands enriched by the migration of persons from places to places.