The hijra, the starting point of the Islamic state as well as of its calender, has been investigated in detail by modern scholars. Most of investigations, however, tend to center on migrators but a few on acceptors. Even the works of W. M. Watt, being very excellent and exact, want a vivid expression of the dynamic development of Islam in the Medinan society during a few years around the Muhammad's hijra.
Twelve, the number of the participants of the first 'Aqaba in the year of 621, 75, the participants of the second 'Aqaba in 622, and then 238, the participants of the battle of Badr in 624, might be near to the total number of the Medinan believers at each stage of times. These figures show the steady development of Islam in the society. Even the participants of the battle, however, might share less than ten percent of the male adult populations of Medina. None of twelve leaders, elected by Muhammd at the time of the, second 'Aqaba, were a political-military leader of any clan or sub-clan during the civil wars in the pre-Islamic time. It should be noted that the movement for Islam in Medina before the hijra, was organized by not so influencial persons and it covered only a few percent of the total population of the society.
The movement had a solid political goal, that was to stop the civil wars and to unite the society into one. Most of the persons who did not recognize Muhammad as a prophet and who were not converted, backed this goal and then, the movement became the main political current of the society. Sa'd b. Mu'adh, one of the strong leaders of the civil wars, was converted and supported the movement. 'Amr b. al-Jamuh, also an influencial leader, taking an indifferent attitude to the movement at first, became a supporter of this by the persuasions of his sons and grandsons. Abu Qays b. al-Aslat, a monk and another strong leader of the civil wars, offered oppositions to the movement. He might be a big obstacle to the progress of the movement, but died ten month after the Muhammad's hijra. Ibn Ubayy, being the most influencial man in Medina after the death of the two supreme commanders of the civil wars, did not become a supporter nor a opponant to the movement. Thus, believers could represent the whole society and concluded the treaty of peace, which should be the first part of the Constitution of Medina.

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本稿では，バングラデシュを主なフィールドとするムスリマとしての立場から，イスラームとムスリムに関する学習のために次の3点を提案する．第1に，イスラームとムスリムに接する上で必要なリテラシーを高めること．ここでいうリテラシーとは，クルアーンなどの章句の理解にはアラビア語やイスラーム学の深い知識が必要であり，西洋のバイアスがかかった生半可な知識では誤解しやすく，一部の研究者やムスリムの間でも誤った解釈や恣意的な章句の引用などがなされていることに注意することである．第2に，イスラームとムスリムを切り離してとらえること．イスラームをムスリムの言動のみから解釈し，またムスリムの生活文化をイスラームに還元するアプローチは誤りである．第3に，イスラームにおいて重視される信仰や人格，現世での利点について説明すること．義務や禁忌を表面的に教えるだけでは，イスラームを特異視するステレオタイプから脱却できない．

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