After the conquest of Makkah and the subsequent campaigns of Hunayn and Taif, the Holy Prophet (ﷺ) returned to Madinah, marking the conclusion of a significant chapter in the Islamic movement. His return to the city was met with immense joy and reverence from the people of Madinah, who had been eagerly awaiting his arrival.

Some Vital Reforms for Consolidation of the Islamic State of Madinah

The Prophet (ﷺ) resumed his leadership responsibilities, focusing on governance, social welfare, and the consolidation of the Islamic state.

Administrative Reforms

The Prophet’s (ﷺ) return to Madinah marked a period of strengthening the administrative and socio–economic reforms. He made administrative reforms of the State of Madinah in accordance with the Charter of Madinah, a pioneering document that outlined the rights and responsibilities of all inhabitants, including Muslims, Jews, and other tribes. It emphasized mutual defense, religious freedom, and justice, effectively uniting diverse communities into a single polity.

• Decentralized Governance: To ensure effective administration, the Prophet (ﷺ) appointed leaders over groups of ten individuals, known as ‘Naqib’, and over larger groups, known as ‘Arif’. This structure facilitated local governance and ensured that community needs were promptly addressed.
• Use of the Mosque as a Civic Center: The Prophet (ﷺ) utilized the mosque not only as a place of worship but also as a center for governance, education, and social interaction. This approach made leadership accessible and integrated religious and civic life.

Social Reforms

• Establishment of Brotherhood (Mu’akhah): To foster unity between the emigrants (Muhajirun) from Makkah and the native inhabitants (Ansar) of Madinah, the Prophet (ﷺ) instituted a system of brotherhood, pairing individuals from each group to support one another socially and economically.
• Promotion of Equality: The Prophet (ﷺ) emphasized the equality of all humans, stating that no Arab is superior to a non-Arab, nor is a white person superior to a black person, except in piety and good deeds. This principle was revolutionary in a society stratified by tribal and racial divisions.
• Protection of Women’s Rights: The Prophet (ﷺ) advocated for the rights of women, ensuring their right to inheritance, consent in marriage, and fair treatment. He emphasized the importance of treating women with kindness and respect.

Socio-Economic Reforms

• Implementation of Zakat: The Prophet (ﷺ) instituted Zakat, a mandatory charity system, to redistribute wealth and support the needy, including orphans, widows, and the poor. This system became a cornerstone of the Islamic welfare state.
• Prohibition of Usury (Riba): To prevent economic exploitation, the Prophet (ﷺ) prohibited usury, promoting ethical financial practices and fairness in trade. Allah (SWT) says:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُّضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ۝

“O you who have believed, do not consume usury, doubled and multiplied, but fear Allah that you may be successful.” (Surah Aal–e—Imran, 3:130)

• Introduction of Qard-e-Hasana (a beautiful loan): The primary objective of Qard-e-Hasana is to assist disadvantaged individuals in meeting their immediate needs and alleviating hardships. It embodies a sense of compassion and solidarity, fostering a spirit of fellow-feeling for the sake of Allah’s pleasure. Allah (SWT) commands believers to be considerate towards debtors, stating:

“And if someone is in hardship, then let there be postponement until a time of ease. But if you give it as charity, it is better for you, if you only knew.” (Surah Baqarah, 2:280)

In cases where a debtor is unable to repay the loan within the agreed time due to genuine difficulty, Islam encourages granting an extension or even writing off the debt entirely as an act of charity, a deed beloved to Allah (SWT).

The Prophet Muhammad (ﷺ) emphasized the significance of Qard-e-Hasana over charity. He stated:

“I saw inscribed on the gate of Paradise that the reward of charity is tenfold, and the reward of giving a loan is eighteen times. I inquired from Jibreel, why was it so? He replied: ‘Charity sometimes reaches the undeserving, but a loan only goes to those who truly need it.’ This is why giving a loan is better than charity.” (Mustadrak al–Wasā’il, 2:490)

The traditional usury system of lending often traps borrowers in a cycle of debt, exacerbating inequalities and vulnerabilities. Replacing this system with Qard-e-Hasana would alleviate the plight of the poor and bridge the economic divide between the rich and the disadvantaged. By eliminating interest and promoting a culture of mutual support, Islam lays the foundation for a just and equitable society, fulfilling the divine principle of balance and fairness in human interactions.

The adoption of Qard-e-Hasana in the economic system of the newly established Islamic state of Madinah reflected the ethical and spiritual framework of Islam, where compassion, justice, and the alleviation of suffering take precedence over material gain.

This form of lending is described in the Qur’an as akin to lending to Allah (SWT) Himself, who promises immense rewards in this world and the Hereafter for such acts of benevolence. Allah (SWT) says:

“Who is it that will loan Allah a goodly loan so that He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned.” (Surah Al–Baqarah, 2:245)

• Establishment of a Market with Ethical Guidelines: The Prophet (ﷺ) established a market in Madinah free from monopolistic practices and unethical behavior. He appointed market inspectors to ensure honesty and fairness in transactions to avoid adulteration, fraudulent, and manipulation in measurement and weight.
• Creation of Bayt al-Mal (Public Treasury): The Prophet (ﷺ) established a public treasury to manage state revenues and expenditures, ensuring funds were allocated for public welfare, including infrastructure, education, and support for the needy.
• Encouragement of Agricultural Development: The Prophet (ﷺ) encouraged the cultivation of unused land, granting ownership to those who developed it. This policy boosted agricultural productivity and economic self-sufficiency.
• Promotion of Education: Recognizing the importance of knowledge, the Prophet established educational institutions, such as the Suffah, to teach reading, writing, and religious studies, fostering an informed and literate community.

These comprehensive reforms transformed Madinah into a model society characterized by justice, compassion, and communal harmony. The Prophet’s (ﷺ) leadership not only addressed the immediate challenges of his time but also laid the groundwork for principles that continue to inspire governance and social policies in various contexts today.

Institutionalizing the System of Zakat

Zakat was initially introduced along with prayer as a mandatory financial act of worship in Islam,. However, its complete rules were introduced after the migration to Madinah. This act of worship that requires financially capable Muslims to give a portion of their wealth annually to those in need.

Zakat is one of the five pillars of Islam, representing a mandatory charitable contribution for the rich Muslims that purifies wealth and supports social welfare. It is a religious obligation in Islam, and by Qur’anic ranking, is next after Salat (prayer) in importance.

• The Purpose of Zakat: The purpose of Zakat is to promote economic justice, reduce inequality, and help the underprivileged in society. Zakat plays a vital role in reducing poverty, strengthening the community, and fostering social harmony. It is not just a financial obligation but a means of spiritual purification and moral responsibility in Islam.
• Role of Zakat in Establishing Socio-economic Justice: Zakat plays a crucial role in economic equality and social stability. Islam has established the right of the poor to the wealth of the rich through the Zakat system. This Zakat system, introduced by the Holy Prophet (ﷺ) by the Qur’anic injunction, has been playing a great beneficial role in the Muslim society and state to this day.
• Spiritual Role of Zakat in Islamic Society: Zakat, like prayer, plays immense importance in developing spirituality in Muslim society. Zakat makes money and wealth sacred and blessed. By paying Zakat, it is possible to achieve:
  • the pleasure of Allah Almighty,
  • spiritual development and altruism, and
• Allah’s (SWT) mercy and blessings are showered on wealth.

Many verses of the Holy Qur’an have urged the payment of Zakat along with prayer.

• “And those in whose wealth is a recognized right – For the (needy) who asks and him who is prevented (for some reason from asking).” ( Surah Al–Ma’arij, 70:24–25)
• “Take zakat from their wealth that you may purify it and bless it….” (Surah At–Tawbah, 9:103)

The System of Collecting and Distributing Zakat Introduced

With Islam’s influence growing and the Muslim community expanding, the Prophet (ﷺ) implemented a structured system for the collection and distribution of Zakat. Though Zakat had been introduced alongside prayer, its regulations were fully established after the migration to Madinah. It was made obligatory for financially capable Muslims, ensuring that wealth was distributed among the poor and needy.

• Collection of Zakat: The Prophet (ﷺ) appointed officials to oversee the collection of Zakat and Ushr, ensuring that it was gathered at a fixed rate from the wealth of the rich and then fairly distributed. Non–Muslims were required to pay Jizyah, a tax that contributed to the welfare state system. The Prophet (ﷺ) ensured that the collection process was just, instructing collectors not to interfere with the capital wealth of the Zakat payers.

Zakat is collected from eligible Muslims who possess wealth above a certain threshold, known as Nisab (the minimum amount of wealth required for Zakat to be obligatory). The general rate of Zakat is:

2. 5% on cash, savings, gold, and silver,
3. 10% on rain-fed agricultural produce and 5% on irrigated produce,
4. Livestock and business assets are also subject to Zakat under specific conditions.

In the time of the Prophet Muhammad (ﷺ), Zakat collectors were appointed to assess and collect Zakat from individuals, ensuring fair distribution.

• Distribution of Zakat: According to the instructions of the Holy Qur’an, Zakat funds are spent on the needy and distressed people such as the poor, the needy, freeing slaves, the indebted, the travelers, those fighting in the way of Allah, and the wages of Zakat collectors, etc. Zakat plays an immense role in poverty alleviation and social security. It helps in building a benevolent society, achieving economic equality, and creating bonds of brotherhood.

Zakat is distributed to specific groups of people as mentioned in the Qur’an.

1. The Poor (Al-Fuqara’) – Those who do not have enough to meet basic needs.
2. The Needy (Al-Masakin) – Individuals who are struggling but slightly better off than the poor.

• Zakat Collectors (Al-Amilina Alayha) – Those appointed to collect and distribute Zakat.

1. New Muslims (Mu’allafatu Qulubuhum) – Converts to Islam who may need financial support.
2. Slaves or Captives (Ar-Riqab) – For freeing enslaved individuals.
3. Debtors (Al-Gharimin) – Those burdened with debt they cannot repay.

• In the Path of Allah (Fi Sabilillah) – Includes charity efforts, spreading Islam, and aiding the oppressed.
• Travelers (Ibn Sabil) – Stranded individuals who lack means to return home.

The verse related to the distribution of Zakat is:

“Zakat is only for the poor, the needy, those who collect it, and those who are in need of it, and for the freeing of slaves, and for those in debt, and for those who strive in the way of Allah, and for the traveler. This is an ordinance of Allah. Allah is Knowing, Wise.” (Surah At–Tawbah, 9:60)

Overcoming Resistance to Zakat

Despite its significance, some newly converted tribes initially resisted paying Zakat. The Banu Tamim, Banu Ambar, and Banu Mustaliq tribes opposed the collection. The Banu Ambar tribe even attacked Zakat collectors, prompting the Prophet (ﷺ) to send a small cavalry force to restore order. After witnessing the discipline and fairness of the Muslim administration, the entire Banu Ambar tribe embraced Islam wholeheartedly.

Conversely, the Banu Mustaliq tribe initially fled upon the arrival of Zakat collectors but later repented and willingly complied. The Prophet’s (ﷺ) firm yet compassionate handling of these situations reinforced the obligatory nature of Zakat while winning the trust of the people.

Grief and Joy inf Personal Life of the Prophet (ﷺ)

Upon returning to Madinah, the Prophet (ﷺ) faced personal issues of tragedy and joy as described below:

The Death of the Daughter Hazrat Zainab (RA)

The passing of his eldest daughter, Hazrat Zainab (RA). When the Prophet (ﷺ) migrated from Makkah to Madinah, his eldest daughter, She was staying in Makkah with her polytheist husband. Later, she migrated to Madinah. During her migration from Makkah she was pregnant. At that time, 2 Quraysh men named Huyaris and Habbar attacked her camel and she fell to the ground. As a result, she miscarried and bled profusely, and became seriously ill. This trauma led to prolonged illness, ultimately resulting in her demise.

The Prophet (ﷺ) was deeply grieved by her loss, reflecting on the hardships she endured for Islam. Before that, the other two daughters of the Prophet (ﷺ), Hazrat Umm Kulthum (RA) and Hazrat Ruqayya (RA), passed away. Now only the younger daughter, Fatima (RA), was left alive. However, he displayed immense patience, submitting to the will of Allah (SWT).

Birth and Death of Ibrahim, Son of the Prophet (ﷺ)

Another personal trial soon followed. The Prophet’s (ﷺ) Egyptian slave wife, Hazrat Maria Qibtiya (RA), gave birth to his son Ibrahim. The 61—year old Prophet (ﷺ), who had longed for a son, was overjoyed, – because until now, he had not had any children from any other wife except Hazrat Khadija (RA). In addition, his two sons born to Khadija (RA) also died in infancy. However, this happiness was short–lived, as the infant Ibrahim passed away at just eighteen months of age. The Prophet (ﷺ) mourned deeply but remained patient, demonstrating the Islamic principle of accepting Allah’s (SWT) decree.

Rejection of Superstitious Remarks of Some Companions

On the day of Ibrahim’s death, a solar eclipse occurred. Some companions, believing it to be a sign of divine mourning, remarked upon the coincidence. The Prophet (ﷺ) immediately corrected them, stating:

“The sun and the moon do not eclipse because of the birth or death of anyone; rather, they are among the signs of Allah.”

This statement exemplified his commitment to truth and his rejection of superstitions, reinforcing Islam’s emphasis on monotheism and the divine order of nature.

In conclusion, it may be said that this chapter focused the subsequent issues of Prophet’s (ﷺ) return to Madinah that marked a period of administrative and socio–economic reforms, and personal trials. Through his leadership, he ensured that Islam’s principles of justice, charity, and faithfulness were upheld. His ability to govern effectively while enduring personal grief stands as a testament to his unparalleled wisdom and unwavering faith in Allah’s (SWT) divine plan.