Yathrib old city
- Yathrib, the precursor to Medina, had historical importance.
- Yathrib bin Qayna traces his lineage back to Noah.
- It is strange that the city showed some resistance to the name, preferring “the city.”
Historical monuments outside the Arabian Peninsula
The name Yathrib crossed borders and appeared in non-Arabic inscriptions.
He was known in Ptolemy's geography as Yathriba (Γιαθρίmπ) and in Byzantine writings as Yathrib.
- Inscription on a stone pillar in Harran with the name ITRIBO.
Settlement of the Al-Abil tribe
- Abil, led by Yathrib, settled in a fertile land with abundant resources.
- It was later inhabited by the Amalekites, descendants of Noah who migrated from Babylon.
His presence in the region continued until the entry of Jarhum, which led to his move to Mecca.
The sanctity of Yathrib after the Hijra
He attained a sacred status after the Prophet’s migration.
- It emerged as the second holiest city, known as Medina, after Mecca.
- The cradle of the first Islamic state ruled by the Qur’an, becoming the first Islamic capital under the leadership of the Prophet and the Rightly Guided Caliphs.
Switching Capitals: A Political Landscape
Ali bin Abi Talib moved the capital to Kufa, marking the political transformation.
- Muawiyah bin Abi Sufyan transferred it to Damascus.
- The Abbasids moved the capital to Baghdad, which enhanced its historical development.
Founding period
It is impossible to pinpoint the founding of Yathrib in a specific year, given the uncertainty about the centuries between Noah and the Prophet’s migration. Some historians' oral accounts lack substantive evidence, making it difficult to determine an exact time frame. Yathrib was founded in ancient times by extinct peoples such as Abel or the Amalekites, and did not leave any traces indicating the exact date of its founding.
Some historians suggest an approximate date before the Prophet’s migration by about 1,600 years, assuming that the Abel tribe spoke Arabic at that time, and they linked the emergence of the Arabic language to this period. This estimate is consistent with historical references to the term “Yathrib” in non-Arabic writings and unearthed inscriptions. The name Yathrib appeared in the records of the Kingdom of Ma'in, among the cities inhabited by the Ma'in sects.
The Ma'inid Kingdom flourished in parts of Yemen between 1900 and 1000 BC, and expanded its influence into the Hijaz and Palestine during its heyday. As their power waned, they established settlements to protect trade routes to the north, including the road through Yathrib. This timeline is also consistent with historical accounts of the Amalekites and their wars with the Israelites in northern Arabia and the Sinai.
Yathrib in the initial stage
If it is true that the Abel branch was responsible for the establishment of Yathrib, then historical accounts of Abel are scarce, providing limited understanding. According to genealogical accounts, Abel, the fourth grandson (according to Al-Tabari) or sixth (according to Al-Suhaili and Ibn Khaldun) of Noah, resided in Babylon with other descendants of Noah.
The Book of Genesis states that Aram, also known as Abel, was one of the sons of Shem and a descendant of Noah (see Genesis 10:22 and Genesis 10:28). Historians believe that Babylon reached a high level of agricultural development after Noah's death. Abel's descendants became kings of the city, and when the branch led by Yathrib bin Qayna left Babylon, they walked for about twenty days until they reached the site of Yathrib.
They settled there and named the city after their leader, Yathrib. Their agricultural practices accompanied them. Although Al-Samhudi's poetic verses praise the Babylonians, their accuracy is questionable, but the picture drawn is consistent with historians' accounts of the Babylonians and their pastoral and agricultural activities.
Fertile lands and abundant water resources allowed the Ubilis to grow palm trees and raise animals in Yathrib. Abeel's life in Yathrib during that period was a group of families living in a small village, surrounded by lush vegetation, and raising domestic animals such as camels, horses, and sheep. They grew palm trees, vegetables and various fruits, and enjoyed abundant crops and high-quality products. Protected by the surrounding mountains and volcanic hills, the area offers a semi-isolated life, accessible only by monitored and fortified trails. Dr. Jawad Ali sought to obtain evidence about the Abel tribe in ancient writings, as he referred to the name Amaobal in the books of the Torah as the son of Joktan. In addition, he highlighted the mention of a place named Aplatz, which according to the historian Plethius could be related to the Abelians.
Yathrib and the Ma'inites
The ancient Maenic texts also mentioned the name Yathrib, as indicated by the geographer Ptolemy in the middle of the second century AD, who referred to it as Yathrib Ba or Jathrib. Stefanos of Byzantium also recognized it as Yathriba Polis, meaning the city of Yathrib. These references indicate that Yathrib acquired a civil character distinct from the surrounding agricultural lands and Bedouin tribes.
The Arabic name Medina, which means “the city,” reflects this transformation, suggesting an Arab origin enriched by Yathrib’s prosperity and urban development. The mixing of groups with Qahtan and Adnan roots in Yathrib parallels the historical patterns observed in places such as Lihyan, Timna, and others. Southern Arab and Sabaean traders settled in the region to facilitate the commercial interests of their southern states. Over time, Yathrib became a melting pot as they integrated with the indigenous people of northern Arabia.
The Ma'inid Kingdom, one of the oldest kingdoms in southern Arabia, left archaeological remains dating back to 1300-630 BC. Western geographers such as Theodorus Siculus and Strabo acknowledged its existence, although information by Arab historians and geographers was limited. Yaqut al-Hamawi mentioned it as a fortress in Yemen and a city in Burqash. Amr bin Maadi Kurayb said:
“He is calling from Barqash or Ma’in, so listen and raise your voice, O people of Milliyah!”
Archaeological discoveries confirm the wide influence of the Ma'in Kingdom, extending from southern Yemen to the Hijaz and even Palestine. The inscriptions reveal that Yathrib, Ma'an, Ammon, and Gaza were integral parts of the Ma'inite kingdom, with local rulers appointed by the Ma'inite kings to rule under the title of "kabar" or leader. Their role included collecting taxes and maintaining security, suggesting that the Ma'inids controlled Yathrib during their period of expansion, as they secured their overland trade routes.
Unlike other areas under Ma'inid control, historical records indicate minimal conflicts or significant events in Yathrib. The community remained mostly agricultural and pastoral due to the weak influence of the Ma'inites. The hidden influence of Ma'inite rule mainly involved the imposition of an annual tax and the protection of their caravans. This historical narrative emphasizes the agricultural and pastoral focus of Yathrib, with minimal societal disruption, promoting stability and renaissance, and the benefits derived from intercontinental trade caravans.
Yathrib during the reign of the Kingdom of Sheba
For more depth on this topic, see Khomlan’s book, page 196, paragraph 77.
Yathrib and the Chaldeans
The Chaldean state arose in Iraq, with Babylon as its capital. It flourished in the seventh century BC, and expanded its influence to various regions, including Hijaz. In the ruins of the Great Mosque of Harran, an inscription detailing the deeds of the Chaldean king Nebo-Ned was found. He recounted his conquest of Timna, followed by neighboring cities such as Daddano, Badaku, Al-Khubra, and Ataribu (Yathrib). This king ruled Yathrib for ten years. Nebo-Ned, the last king of the Chaldean-Babylonian state, ruled for 16 years (556-539 BC). During his reign, he spent ten years in northern Arabia, leaving his son Belshazzar in charge of Babylon. However, he returned to confront the Persian king Cyrus in 539 BC, ending their rule and making Babylon a province within his empire. The people of Yathrib surrendered to Nebu-Nid after the weakening of Sabaean rule, and paid taxes to the Sabaeans redirected to him.
Nebo-Nid brought some Chaldean tribes and Jewish captives to the area, settled them and gave them lands he had seized from the local Arabs. He protected them with sectors of his army, aiming to incorporate the entire region into his kingdom. But this plan failed, and Nebo-Ned's project collapsed upon his return to Babylon. Despite this, many new settlers remained in the area and integrated with the local population. Dr. Jawad Ali points out that some Chaldean words remained present in the language of Yathrib and other neighboring regions, especially in agriculture.
Yathrib and the Romans
The Roman state emerged several centuries before Christ, becoming the dominant power that conquered the Greek kingdoms and expanded throughout Europe, West Asia, and North Africa. However, the Romans struggled to penetrate the Arabian Peninsula because of its vast deserts, which hampered their organized military forces. One notable attempt occurred in 25 BC when Emperor Augustus assigned Aulius Gallus to lead an expedition aimed at reaching the gold-rich areas of Yemen. This expedition sailed from the Egyptian coast to the Red Sea, arriving at the port of Leukum (possibly Yanbu or Muwailih). The expedition faced challenges, as it lost many ships and men to disease, forcing them to spend a year in the area to recover. Then the campaign moved to Najran and fought battles until it reached the city of Marisba (Ma'rib) before returning to Mada'in Saleh and sailing back to Egypt. However, the campaign failed to achieve its goals or annex the conquered cities to the Roman Empire. The Romans generally had little influence on the life of Yathrib and its inhabitants.
Jews in Yathrib
Historical sources provide different accounts about the Jews in Yathrib before Islam, as their migration to the region converged during different periods:
1. Around 589 BC, when the Babylonian invasions forced the inhabitants of the Levant to flee, some Jews took refuge in the Hijaz and settled in Yathrib.
2. Between 66-70 AD, after the Roman leader Titus attacked Palestine, he devastated the region again. The survivors, including the Jews, fled to Hijaz and settled in Yathrib.
3. In 132 AD, Emperor Hadrian expelled the Jews from Palestine, permanently preventing them from returning. As for those who fled, they settled in the Arabian Peninsula.
When these scattered Jewish groups reached Yathrib, they encountered a community consisting of Arab tribes and the remnants of the Amalekites, along with other tribes from various regions around Yathrib. The first Jewish tribes to settle were Banu Qurayza, Banu Nadir, and Banu Qaynuqa. Other tribes followed suit, and the Banu Nadir settled near Wadi Bathan, the Banu Qurayza near Wadi Mahzur, and the Banu Qaynuqa in the central region. They integrated well with the local Arabs, engaged in agriculture and various industries, and paid tribute to the leaders of neighboring tribes to avoid hostilities.
The Jews built closed communities and fortifications and amassed great wealth. Their scholars focused on religious matters and resolved conflicts within their community. They worked in palm cultivation, and expanded their agricultural activities to the eastern and southern suburbs of the city of Yathrib. Gradually, they converted to Judaism, eventually establishing control over economic activities and encouraging usurious practices. When the Aws and Khazraj tribes migrating from Yemen arrived, the Jews had influence in Yathrib and responded to their request to settle in uninhabited areas. The arrival of these tribes marked a new stage in the history of Yathrib, which will be discussed in the next paragraph - the era of the Aws and Khazraj.