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Peaceful Coexistence Policy Applied by the Prophet Mohammed (PBUH) in Al-Medina Utopía Y Praxis Latinoamericana, Vol Utopía y Praxis Latinoamericana ISSN: 1315-5216 ISSN: 2477-9555 [email protected] Universidad del Zulia Venezuela Peaceful Coexistence Policy Applied by the Prophet Mohammed (PBUH) in Al- Medina AL- SAMARRAIEB, S.A; AL-SAMARRAIEC, N.A.F.M.; AL-SAMARRAIEA, I.S.A. Peaceful Coexistence Policy Applied by the Prophet Mohammed (PBUH) in Al-Medina Utopía y Praxis Latinoamericana, vol. 26, no. Esp.1, 2021 Universidad del Zulia, Venezuela Available in: https://www.redalyc.org/articulo.oa?id=27966119009 DOI: https://doi.org/10.5281/zenodo.4556175 This work is licensed under Creative Commons Attribution-NonCommercial-ShareAlike 4.0 International. PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative S.A AL- SAMARRAIEB, et al. Peaceful Coexistence Policy Applied by the Prophet Mohammed (PBUH) in ... Artículos Peaceful Coexistence Policy Applied by the Prophet Mohammed (PBUH) in Al- Medina Política de convivencia pacífica aplicada por el profeta Mahoma (PBUH) en Al-Medina S.A AL- SAMARRAIEB DOI: https://doi.org/10.5281/zenodo.4556175 Directorate of Education Salahalddin, Irak Redalyc: https://www.redalyc.org/articulo.oa? [email protected] id=27966119009 https://orcid.org/0000-0002-5202-7382 N.A.F.M. AL-SAMARRAIEC University of Samarra, Irak [email protected] https://orcid.org/0000-0002-8246-9923 I.S.A. AL-SAMARRAIEA University of Samarra, Irak [email protected] https://orcid.org/0000-0002-0247-0693 Received: 01 December 2020 Accepted: 03 February 2021 Abstract: e topic of peaceful coexistence occupies a priority in contemporary political and historical writings due to its connection with human rights issues, dialogue, cooperation between civilizations, and minority rights. e research topic deals with an important period in Muslim life, which can be called 'the period of establishing the nation in Al-Medina' through which the document is read. e document that is set by the prophet (PBUH) for the residents of Al-Medina is considered as the constitution through which he organized the political and social life to avoid the problems that might happen to Muslims in their new home. Keywords: Peaceful coexistence, prophet, Mohammed, Al-Medina.. Resumen: El tema de la convivencia pacífica ocupa un lugar prioritario en los escritos políticos e históricos contemporáneos entre civilizaciones y derechos de las minorías. El tema de investigación trata de un período importante en la vida de los musulmanes, que se puede llamar 'el período de establecimiento de la nación en Al- Medina' a través del cual se lee el documento. El documento que establece el profeta para los vecinos de Al-Medina se considera como la constitución a través de la cual organizó la vida política y social para evitar los problemas que pudieran ocurrirle a los musulmanes en su nuevo hogar. Palabras clave: Convivencia pacífica, profeta, Mahoma, Al-Medina.. INTRODUCTION e Prophet (PBUH) was able to build a new nation and consistent society, which is the greatest and most astonishing nation known to mankind. Since the Prophet (PBUH) entered Al-Medina, he started working on the establishment of the conditions of the Islamic nation on clear principles by establishing some institutions and organizations that help in doing so. e construction of the mosque was the first step, followed by brotherhood between immigrants and Al-Ansar, then issuing the Al-Medina document, in addition to establishing the army and calling for jihad. e orientalists have an opinion on this policy, for the character of the Prophet (PBUH) has been the subject of controversy for orientalists, and many studies have PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative 81 Utopía y Praxis Latinoamericana, 2021, vol. 26, no. Esp.1, Marzo, ISSN: 1315-5216 2477-9555 emerged that dealt with his biography and policy in building the new nation and put forward many opinions that showed their attitude whether they were negative or positive (Al-Harigi: 1989). Yathrib (Madina) is one of the Al-Hijaz cities, which is located three hundred miles north of Mecca. Its land is fertile with wells and fountains. It is rich in palms, trees, and plantations and surrounded by mountains and valleys, and it is considered one of the most fertile areas in the Arabian Peninsula. e name "Yathrib" was given to Al-Madina before the Messenger (PBUH) migration. Historians' say that the name "Yathrib" is attributed to Yathrib Bin Qanyah Ibn Mahlail Bin Aram Bin Sam Bin Noah, the first to descend Al-Madina from the Amalekites (Dahlan: 2018). Yathrib was the same as Mecca, Al-Ta'ef, and the rest of the Arabian Peninsula before the prophet era,worshiping fetish and idols, and aer the revelation of the Prophet (PBUH) and his call for spreading Islam, the harm of the Quraysh polytheists increased and their standing against the spread of Islam in Mecca. As a result of their hurt and the desire of the Messenger (PBUH) to establish a steady base for spreading Islam and a safe place in which Muslims gather to study the principles of their religion, so he said to his companions (I have seen your immigration, to land with palm trees between two levers) (Al-Mallah: 2018). METHODOLOGY e personality of the Prophet Muhammad (PBUH) has been the subject of wide controversy amongst a large number of orientalists who dealt with Islamic history and heritage with research and study. Orientalist (the English, the French, the Germans, the Russians, the Japanese ...) produced hundreds of books that dealt with the Prophet Mohammed honorable biography since an early age of Orientalism. ere was not to study the phenomenon that has become a religion, spirit, and human food for millions of people from all over the world, but rather a desire for many of them to find outlets, gaps, and stabs by distorting his fragrant biography by creating falsehood and suspicions. ose orientalists sought to search in the Holy Quran, Prophet biography, and related studies within the field called (Orientalism field). is field was not specified by a definition and varied in concepts and its implications from a historian to another (Ghernaout: 217, pp. 75-79). e research consists of three sections. Section one: Al-Medina's economic and social life before Islam. Section Two dealt with the efforts of the Prophet (PBUH) informing the Arab Islamic state through the document or the constitution and coexistence between Muslims from immigrants and Al-Ansar, as well as coexistence between Muslims with non-Muslims in Al-Medina. Section ree dealt with the policy of coexistence from an orientalist point of view (Al Amiri: 2019, pp. 11-27). RESULTS Section One: e society nature in Al-Medina before the arrival of the Messenger (PBUH) Before delving into the nature of Al-Madina society, we must address the definition of coexistence in language and terminology. Coexistence in the language is participation in matters of life-based on harmony and love. As for terminology: it means that individuals and groups of people live in the homeland that unites them, based on principles of respect and understanding and not exceeding the freedom of others. Aer defining this term, we come to the introduction to the city's location and geography (Islam: 2019, pp. 22-39). First: Al-Madina location PDF generated from XML JATS4R by Redalyc Project academic non-profit, developed under the open access initiative 82 S.A AL- SAMARRAIEB, et al. Peaceful Coexistence Policy Applied by the Prophet Mohammed (PBUH) in ... e Holy Qur’an referred to this name by the Almighty saying: "And when a group of them said, O people of Yathrib, there is no place for you, so return." Likewise, God Almighty has mentioned in the Noble Qur’an its second name Madina aer the Messenger (PBUH) migration by saying: "And those around you who are from the Arabs are hypocrites and the people of the city who respond to hypocrisy, you do not know them, we know them" (Platteau: 2017). "Al-Madina" name was dominated because the Prophet (PBUH) hated the name "Yathrib" for it means “retaliation,” which is the offense of anger, and called it “Tibah” or “Madina.” Despite the lack of information about the history of Al-Madina in the pre-Islamic era to the arrival of the Ouss and Al-Khazraj from Yemen, the information indicates the presence of a group of Jews who inhabit Al-Madina, and there were different opinions about their lineage because the Jews were Arabs, but most historians do not take this view. Rather, they attributed their origin to the land of Canaan, and they, the Jews, inhabited it because they found in the Torah that a prophet migrated from the Arabs to a country in which there were two harms between them, so some of them inhabited Tihama and others in Khaybar, but when they knew Al- Madina, they made sure it was intended. Whatever, at the time of Islam Al-Madina, was formed of two groups: the Arabs and the Jews. As for the Jews, they consisted of three major tribes in addition to twenty other tribes that ceased to be mentioned. ese tribes were small and merged with the large Jewish tribes, and some of them allied with the Aus and Khazraj aer their control on Al-Madina. Bani Qinqa` lived near Bathan valley in Al-Madina, while Ban Al-Nadir lived in Marqash valley near Qeba, which is a rich area with trees and planting located east of Al-Madina. As for the Bani Qurizah, they settled in the east of Al-Madina in Mudhar valley in Surra, and Aqam and later it named on theirs. e city is the same as the case of Makkah, and it is not surrounded by a wall or ditch in front of those who want to store it in the case of war, and the people were fortified in their homes.
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