THE FIRST PHASE THE STATUS QUO IN MADINAH AT THE TIME OF EMIGRATION
Emigration to Madinah could never be attributable to attempts to escape from jeers and oppression  only, but it also constituted a sort of cooperation with the aim of erecting the pillars of a new society  in  a secure place. Hence it was incumbent upon every capable Muslim to contribute to building this new  homeland, immunizing it and holding up its prop. As a leader and spiritual guide, there was no doubt  the Noble Messenger (Peace be upon him), in whose hands exclusively all affairs would be resolved.
In Madinah, the Prophet (Peace be upon him) had to deal with three distinctively different categories  of  people with different respective problems:
1. His Companions, the noble and Allâh fearing elite (May Allah be pleased with them).
2. Polytheists still detached from the Islam and were purely Madinese tribes.
3. The Jews.
1. As for his Companions, the conditions of life in Madinah were totally different from those they  experienced in Makkah. There, in Makkah, they used to strive for one corporate target, but  physically, they were scattered, overpowered and forsaken. They were helpless in terms of  pursuing their new course of orientation. Their means, socially and materially, fell short of  establishing a new Muslim community. In parallel lines, the Makkan Chapters of the Noble Qur’ân  were confined to delineating the Islamic precepts, enacting legislations pertaining to the  believers individually and enjoining good and piety and forbidding evils and vices.
In Madinah , things were otherwise; here all the affairs of their life rested in their hands. Now,  they were at ease and could quite confidently handle the challenges of civilization, construction,  means of living, economics, politics, government administration, war and peace, codification of  the questions of the allowed and prohibited, worship, ethics and all the relevant issues. In a  nutshell, they were in Madinah at full liberty to erect the pillars of a new Muslim community not  only utterly different from that pre-Islamic code of life, but also distinctive in its features in the  world at large. It was a society that could stand for the Islamic Call for whose sake the Muslims  had been put to unspeakable tortures for 10 years. No doubt, the construction of a society that  runs in line with this type of ethics cannot be accomplished overnight, within a month or a year.
It requires a long time to build during which legislation and legalization will run gradually in a  complementary process with mind cultivation, training and education. Allâh, the All-Knowing, of  course undertook legislation and His Prophet Muhammad (Peace be upon him), implementation  and orientation:
“He it is Who sent among the unlettered ones a Messenger Muhammad (Peace be upon  him) from among themselves, reciting to them His Verses, purifying them (from the filth  of disbelief and polytheism), and teaching them the Book (this Qur’ân, Islamic laws and
Islamic Jurisprudence) and Al-Hikmah As-Sunna: legal ways, orders, acts of worship, etc.  of the Prophet Muhammad (Peace be upon him).” 62:2
The Prophet’s Companion (May Allah be pleased with), rushed enthusiastically to assimilate  these Qur’ânic rules and fill their hearts joyfully with them:
“And when His Verses (this Qur’ân) are recited unto them, they (i.e. the Verses) increase  their Faith.” 8:2
With respect to the Muslims, this task constituted the greatest challenge for the Messenger of
Allâh (Peace be upon him). In fact, this very purpose lay at the heart of the Islamic Call and the
Muhammadan mission; it was never an incidental issue though there were the matters that  required urgent addressing.
The Muslims in Madinah consisted virtually of two parties: The first one already settled down in  their abode, land and wealth, fully at ease, but seeds of discord amongst them were deeply  seated and chronic enmity continually evoked; they were Al-Ansar (the Helpers). The second  party were Al-Muhajirun (the Emigrants), homeless, jobless and penniless. Their number was not  small, on the contrary, it was increasing day by day after the Prophet (Peace be upon him) had  given them the green light to leave for Madinah whose economic structure, originally not that  prosperous one, began to show signs of imbalance aggravated by the economic boycott that the  anti-Islamic groups imposed and consequently imports diminished and living conditions  worsened.
2. The purely Madinese polytheists constituted the second sector with whom the Prophet (Peace be  upon him) had to deal. Those people had no control at all over the Muslim. Some of them nursed  no grudge against the Muslims, but were rather skeptical of their ancestors’ religious practices,  and developed tentative inclination towards Islam and before long they embraced the new faith