Ansari Bande

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The word ansar means "helper" in Arabic, while the

word ansari refers to a person who helps. But as a term,
the Ansar were the people from Medina who supported
Prophet Muhammad (pbuh) and the muhajirun (Emigrants)
when they migrated from Mecca to Medina.
The people of the Ansar were from two tribes: the al-Aws and
the al-Khazraj. It is reported in the sources that these two
tribes often fought against each other in the civil wars that
preceded the advent of Islam. A delegation consisting of six
people from the al-Khazraj came to Mecca to demand the
support of the Quraish against the al-Aws (or perhaps just for
pilgrimage, it is not known for certain) in the pilgrimage
season in the eleventh year of the prophethood, and they
converted to Islam when invited to do so by Prophet
Muhammad.
On their return to Medina, the people from al-Khazraj, who

had spoken about Islam to the people of al-Aws, sent
emissaries to Mecca and met the Prophet; the people of the al-
Aws, who joined them in the 12th and 13th years of the
prophethood, gave an oath of allegiance to the Prophet at the
place called known as al-Aqaba. Twelve people in total, that is
ten from the al-Khazraj and two from al-Aws, joined the First
Pledge of al-Aqaba, and seventy-five people from the al-
Khazraj and the al-Aws joined the Second Pledge of al-Aqaba.
The Medinan Muslims, who made an oath at the Second
Pledge of al-Aqaba that they would protect and support the
Prophet and the Meccan Muslims as they protected their own
lives, families and possessions, greatly contributed to the
formation of an Islamic state in Medina and the opening of a
new era in the history of Islam.
After these pledges, the Muslims started to migrate to Yathrib

(Medina), which was described as a "safe and peaceful
location" by the Prophet. Immediately after the emigration, the
Prophet established a bond of brotherhood which united every
one of the Muhajirun (Muslims from Mecca) to one of
the Ansar (Muslims from Medina) as siblings. Thus, the
support of the Ansar for the Muhajirun was enriched by the
spiritual bond of brotherhood and any possible feeling of
embarrassment on the part of those who were receiving
support was prevented, making the adaptation of
the Muhajirun to Medina easier.
The Ansars, the Medina Muslims, embraced the Muhajirun as

if they were their real family, wanting to share with them
whatever they had. Providing them with accommodation in
their homes, they shared their food with them; they even
wanted to divide their orchards and share their property rights
with them. However, the Prophet encouraged the Ansars to
share products, but to maintain their property rights. Actually,
the Muhajirun did not want property, but preferred to have a
share of the income that was earned through work and trade in
the market place. However, from the time after the Battle of
Badr until the revelation of the 75th verse of Al-Anfal, there
was an inheritance right between the Ansar and the Muhajirun.
The Qur'an refers to this Islamic brotherhood, which had never

before been seen in history, as follows: "Those who believed,
and adopted exile, and fought for the Faith, with their
property and their persons, in the cause of Allah, as well as
those who gave (them) asylum and aid,- these are (all) friends
and protectors, one of another" (Al-Anfal 8/72).
Many events display the close relationship between

the Ansar for both the Muhajirun and the Prophet; these events
are reported in many sources. The way in which
the Ansar awaited the Prophet and the Muhajirun and looked
forward to their arrival is admirable; it is also impossible not
to be moved by the attention, treatment and love they gave to
the Muhajirun. In the Qur'an, this altruism is described as
follows: "But those who before them, had homes (in Medina)
and had adopted the Faith,- show their affection to such as
came to them for refuge, and entertain no desire in their
hearts for things given to the (latter), but give them preference
over themselves, even though poverty was their (own lot). And
those saved from the covetousness of their own souls,- they are
the ones that achieve prosperity" (Al-Hashr 59/ 9).
If the Medinan period of the Prophet's life is examined, it

becomes obvious that the Ansar adhered to their oath given in
the Pledges of al-Aqaba. Actually, the Ansar became a single
body protecting the Prophet from the discord of the hypocrites
and Jews, as well as against the threats of the polytheists.
Before the Battle of Badr, when the Prophet was assessing the
situation, Sa'd ibn Muadh gave voice to the feelings of
the Ansar and said, "Oh, Prophet of Allah, I swear to Allah
that if you show us this sea and you dive into this sea, we will
dive in with you without any hesitation and none of us will
return."
In the Battle of Uhud, during the chaos that occurred when the
Muslims were under attack by the idolaters, most of the people
who were trying to protect the Prophet by surrounding him
were from the Ansar.
Because of such behavior and attitudes on the part of

the Ansar, Prophet Muhammad had a deep respect for them,
and expressed his feelings by saying, "You are from the people
I love most." The Prophet, who mentioned the altruism of this
eminent group on all occasions, in the speech he delivered
after the conquest of Mecca allayed their fears that he would
stay behind in Mecca when they returned to Medina, and
soothed their consciences with his complimentary remarks and
the glad tidings that he would return to Medina with them.
After his death, the Ansar continued to be loyal to their oath

and put their hearts and souls into serving Islam. They did not
try to take over the state administration after the Prophet, but
voluntarily accepted the caliphate of Abu Bakr. Moreover,
they did not participate in the rebellious movements that
occurred in the subsequent years, rather in general preferring a
life removed from political issues. They carried on trading and
they were engaged in religious sciences; they also participated
in some conquests.
These distinguished attributes of the Ansar, who included

some well-known companions, such as Abu Ayyub al-Ansari,
Anas ibn Malik, Ka'b ibn Malik, Sa'd ibn Muadh and As'ad ibn
Zurarah, are well-known; their names are mentioned
respectfully alongside that of the Prophet by all Muslims.
Their lives have been accepted and are followed as examples
of the ideal practice of Islamic brotherhood.
Several incidents demonstrate the close relationship between

Ansar to both Muhajirun and the Prophet; These events are
told in several sources. The way Ansar waited for the Prophet
and Muhajirun and awaited their arrival is commendable; It is
also impossible not to be distracted by the attention, healing
and love he gave to Muhajirun. In the Qur’an, this
benevolence is described as follows: “But those who had a
house before them (in Medina) and adopted the faith, - show
their affection to those who came to them for refuge, and have
no desire Were for the things given to their hearts (the latter),
but give them preference over themselves, even though
poverty was theirs. And those who are saved from the greed of
their souls, they are the ones who achieve prosperity” (Al al-
Hashr 59/9).
If the Medina period of the Prophet’s life is examined, it
becomes clear that Ansar followed his oath given in the vows
of al-Aqaba. Indeed, the Ansar became the only body that
protected the Prophet from the strife of heretics and Jews, as
well as from the threats of polytheists.
Before the Battle of Badr, when the Prophet was assessing the
situation, Saad ibn Mu’ad voiced Ansar’s sentiments and said,
“Oh, the Prophet of Allah, I swear to Allah that if you show us
this sea and You dive into this sea, we will dive with you
without hesitation and none of us will return.”
In the Battle of Uhud, during the chaos when Muslims were

being attacked by pagans, most of the people who surrounded
the Prophet and tried to protect him were from Ansar.
Because of such attitude and behavior on Ansar’s part, the

Prophet Muhammad had a deep respect for him, and expressed
his feelings by saying, “You are the people I love the most.”
The Prophet, who mentioned the benevolence of this
distinguished group on all occasions, in a speech after the
conquest of Mecca allayed their fear that he would be left
behind in Mecca when they returned to Medina, and
accompanied them with admiring remarks. Pacified the
conscience. The good news is that he will return to Medina
with them.
After his death, Ansar remained faithful to his oath and

devoted his heart and soul to the service of Islam. He did not
try to take over the state administration after the Prophet, but
voluntarily accepted the caliphate of Abu Bakr. In addition, he
did not participate in the insurgent movements that followed in
his later years, preferring a life removed from political issues
in general. They traded and they were engaged in religious
sciences; He also participated in some conquests.
These distinctive qualities of the Ansar, which included some

famous companions, such as Abu Ayyub al-Ansari, Anas ibn
Malik, Ka’b ibn Malik, Sa’ad ibn Mu’ad and Asad ibn Zurah,
are well-known; Their names are mentioned respectfully by all
Muslims along with the name of the Prophet. His life is
accepted and followed as an example of the ideal practice of
Islamic brotherhood.

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Twitter Google+ Pinterest

The word ansar means "helper" in Arabic, while the

On their return to Medina, the people from al-Khazraj, who

After these pledges, the Muslims started to migrate to Yathrib

The Ansars, the Medina Muslims, embraced the Muhajirun as

The Qur'an refers to this Islamic brotherhood, which had never

Many events display the close relationship between

If the Medinan period of the Prophet's life is examined, it

Because of such behavior and attitudes on the part of

After his death, the Ansar continued to be loyal to their oath

These distinguished attributes of the Ansar, who included

Several incidents demonstrate the close relationship between

In the Battle of Uhud, during the chaos when Muslims were

Because of such attitude and behavior on Ansar’s part, the

After his death, Ansar remained faithful to his oath and

These distinctive qualities of the Ansar, which included some

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