ACADEMIC WRITING CLASS

Full Name : Shalsyabila Amanda Putri

Student No. : 22/505132/SA/21957
Major : Arabic Literature

TYPE OF ESSAY:
Compare & Contrast Essay

FULL ESSAY
POLITICAL AND SOCIAL CONDITIONS OF ARAB SOCIETY IN THE PERIOD
OF JAHILIAH AND EARLY ISLAM
Many people think that Arabs and Islam are always inseparable. However, this
concept is not appropriate. It can be proven through the history of Arab civilization during the
Jahiliyah period, namely the era before the arrival of Islam. "jāhilīyah" is a new term that
became known after the emergence of Islam (Ali, 1968). This period depicts the life of Arab
society which was barbaric and liked to carry out acts that violated Islamic values. The end
of the Jahiliyah period was marked by the hijrah of the Prophet Muhammad from Makkah to
Madinah in 622 M. Hitti (1970) stated that hijrah does not mean running away. Rather, the
migration was carried out in about two years and was carefully and carefully considered.
Seventeen years later, on July 16, Caliph Umar declared the hijrah as an event that marked
the start of the Islamic era—these two periods had several differences in political systems,
socio-cultural conditions, and beliefs.
The political conditions in the "jāhilīyah" era can be seen from the political power that
tended to be controlled by tribal leaders. This tendency is one where there is no common
legal system to be adopted by the community. This is because there are tribes that form their
own "rules" under the control of the tribe leader. In societies that use war to gain wealth,
leadership is a factor that causes the absence of law and they usually form their government
(Ali, 1968). The absence of specific laws has resulted in kings or tribal leaders or
high-ranking assembly officials deciding on regulations without the approval of their people.
Apart from that, they are also forced to comply with the regulations made. This shows that
lower-class people do not have the right to make decisions.
The political situation after Islam progressed in a better direction under the leadership
of the Prophet Muhammad compared to the politics of the jāhilīyah era. This can be seen
when the Prophet agreed with the people of Medina (the Medina Charter). The agreement
was made to build friendship between the Muhajirin and Ansor and the Jews and their allies
on the other side (Pulungan, 1993). The Medina Charter or Medina Constitution has become
a reference for the Arab community in Medina to carry out social life. According to Pulungan
(1993), the agreement recognizes the right to follow a religion according to one's beliefs, and
the right to express opinions for every community. This is proof that post-Islamic political
life brings the values ​of peace, prosperity, and equality to Arab society compared to the
jāhilīyah era which was aimed at the interests of certain tribes. On the other hand, post-Arab
Islamic societies are more guaranteed to obtain justice because there are laws in the
constitution that are obeyed by all. Apart from that, the Prophet also coined a new term,
namely ummah, with the principle of state unity. Through the term ummah, the Prophet
attempted to eliminate the nature of communalism that had long been maintained in the Arab
tradition (Kosim, 2015). In this period, it can be seen that there is an attitude of religious
moderation and pluralism. The Prophet was able to embrace all heterogeneous groups in
Medina.
Arab society during the Jāhilīyah era was divided into two groups, namely Bedouin
and Hadhar society. Hadhari are residents who live permanently, while Bedouins are nomadic
residents who always wander in search of grasslands and waterholes (Ali, 1968). The people
also formed tribes. This tribal system creates a very strong sense of brotherhood. However,
on the other hand, it gives rise to communalism, selfishness, and individualism. Apart from
that, jāhilīyah Arab society is known for its poor morals and morals. This can be seen from
the Arab people who enjoy gambling (qimâr) to make a profit (Ali, 1968). They even risked
their wives and property. This can give rise to hostility and hatred towards those who lose and
are trapped in poverty from gambling. In this period there was also prostitution (al-bigha'),
especially for women. For Arab women, this is a disgraceful act. However, men consider it a
matter of pride because it is considered masculinity. This shows that patriarchy exists and
degrades women.
The early social conditions of Islam were based on family ties, not a tribal system
(Syalabi, 1961). During this period, several efforts were made by the Prophet, namely, by
building mosques, creating the Medina Charter, proselytizing Islam to society, and creating a
system of government in society (Bakar, 2008). These efforts have brought about a
transformation in the social condition of Arab society. This can be seen from the absence of
hostility between tribes. Arab society can live in peace and harmony because the Prophet has
created a bond of peace with society as proven by the existence of the Medina Charter. Then,
the Islamic teachings taught by the Prophet changed the morals and morals which were
reflected in daily behavior. Apart from that, the construction of the mosque is also a place for
social services and Islamic education apart from being a place of worship.
In conclusion, the political situation of the Jāhilīyah era was centered on tribal
leaders, there was no common law, and decision-making only occurred in the upper classes of
society. Meanwhile, in the Prophet's era, political conditions transformed. Marked by the
existence of the Medina Charter as the first step in the Prophet's politics, Arab society was
more guaranteed to obtain justice because there were laws in the constitution that were
obeyed by all. On the social side, the Jahiliah era can be seen from the society which was
divided into two, namely Hadhari and Badui. They live very communally, selfishly, and
individualistically because of the existence of a tribal system in their social life. Apart from
that, they also have bad habits, such as liking gambling and prostitution. At the beginning of
Islam, the social conditions of Arab society were based on family ties so that they could live
in peace and harmony. Islam can bring change in ignorant Arab society with the teachings of
monotheism and Islamic values ​brought by the Prophet Muhammad SAW, especially in the
political and social fields.
REFERENCE LIST (See APA guideline)
Ali, J. (1968). Sejarah Arab Sebelum Islam: Geografi, Iklim, Karakteristik, dan Silsilah.

(Fath. K, Trans.). Tangerang Selatan, Indonesia: Pustaka Alvabet.

Ali, J. (1968). Sejarah Arab Sebelum Islam: Politik, Hukum, dan Tata Pemerintahan.

(Jamaluddin, Ali., & M, Hendiko, J.,Trans.). Tangerang Selatan, Indonesia: Pustaka

Alvabet.

Bakar, I. A. (2008). Sejarah Peradaban Islam. UIN-Maliki Press.

Hitti, P. K. (1970). History of the Arabs: From the Earliest Times to the Present (10th ed.).

Macmillan.

Kosim, M. (2015, June). Institusi Politik di Era Nabi Muhammad SAW. Islamuna: Jurnal

Studi Islam, 2. DOI:10.19105/islamuna.v2i1.651

Pulungan, J. S. (1993). Prinsip-prinsip pemerintahan dalam piagam Madinah ditinjau dari

pandangan al-Qur'an. RajaGrafindo Persada.

Syalabi, A. (1961). Masyarakat Islam. Djajamurni.

ORIGINAL SOURCE
1. Istilah “jahiliah” merupakan kosakata baru yang dikenal setelah munculnya Islam.
Istilah tersebut merujuk pada kondisi kehidupan Arab sebelum Islam, yang
membedakannya dengan kondisi setelah turunnya risalah Islam (page 23).
2. Such was the famous hegira (hijrah) not entirely a "flight" but a scheme of migration
carefully considered for some two years. Seventeen years later the Caliph 'Umar
designated that lunar year (beginning July 16) in which the Hijrah took place as the
official starting point of the Muslim era (page 116).
3. Ketiadaan hukum juga dikarenakan mereka memperoleh harta dengan berperang.
Dalam tipe masyarakat semacam ini, kepemimpinan menjadi faktor utama. Terkadang
seseorang mengangkat dirinya sendiri sebagai pemimpin, lalu membentuk semacam
pemerintahan di bawah kendalinya (page 122)
4. Isi perjanjian disebut treaty (perjanjian) karena Nabi membuat perjanjian
persahabatan antara Muhajirin dan Ansor sebagai komunitas muslim di satu pihak dan
antara kaum muslimin dan kaum Yahudi serta sekutu-sekutunya di pihak lain, agar
mereka terhindar dari pertentangan suku serta bersama-sama mempertahankan
keamanan kota Madinah dari serangan musuh, dan untuk hidup berdampingan secara
damai.
5. Disebut charter (piagam) karena isinya mengakui hak-hak kebebasan beragama dan
berkeyakinan, kebebasan berpendapat dan kehendak umum warga Madinah supaya
keadilan terwujud dalam kehidupan mereka, mengatur kewajiban-kewajiban
kemasyarakatan semua golongan, menetapkan pembentukan persatuan dan kesatuan
semua warga dan prinsip-prinsipnya untuk menghapuskan tradisi dan peraturan
kesukuan yang tidak baik.
6. Melalui istilah ummah Nabi sekaligus berupaya mengikis habis semangat komunal
yang telah mendarah daging dalam tradisi Arab.
7. Hadhari adalah penduduk yang berdomisili permanen, sedangkan badui selalu
mengembara untuk mencari padang rumput dan genangan air hujan.
8. Permainan qimâr (perjudian) juga tersebar di kalangan masyarakat Arab jahiliah.
Biasanya, ia dilakukan bukan sekedar untung bersenang-senang dan hiburan,
melainkan untuk meraup keuntungan.
9. Dalam masa selanjutnya, Nabi Muhammad saw membentuk suatu ikatan keluarga
baru yang didasari oleh agama, bukan kesukuan sebagaimana yang selama ini terjadi
10. Usaha yang dilakukan oleh Beliau adalah:
1. Membangun masjid
2. Mempersaudarakan kaum muhajirin dengan kaum ansar
3. Membuat perjanjian antara kaum muslimin dengan kaum non muslim, yaitu
Piagam Madinah
4. Menjadi suri tauladan 5. Mewujudkan keadilan sosial, misalnya dalam pengaturan
harta benda
6. Mewujudkan sistem pemerintahan dalam masyarakat, misalnya berupa adanya
hukum keluarga, menyebarkan salam, gotong royong, dan hukum peperangan
7. Menjadikan masyarakat meresapi ajaran Islam hingga mengubah sikap, misalnya
Umar bin Khathab ra yang dulunya pemarah menjadi belas kasih.
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