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The 'Constitution of Medina', also known as the 'Charter of Medina', was drafted by the Muslim Prophet Muhammad and constituted a formal agreement between himself and all of the significant tribes and families of Yathrib (later known as Medina) in 622, including Muslims, Jews, and pagans.^[1][2] The document was drawn up with the explicit concern of bringing to an end the bitter inter-tribal fighting between the clans of the Aws (Aus) and Khazraj within Medina. To this effect it instituted a number of rights and responsibilities for the Muslim, Jewish, and pagan communities of Medina bringing them within the fold of one community-the Ummah. ^[3]
The precise dating of the Constitution of Medina remains debated but generally scholars agree it was written shortly after the hijra (622).^[4] It effectively established the first Islamic state. The Constitution ensured the security of the community, guaranteed religious freedoms, established Medina as a haram or sacred place (barring all violence and weapons), addressed the security of women, normalized tribal relations within Medina, established a tax system for supporting the community in time of conflict, established parameters for exogenous political alliances, created a system for granting protection of individuals, instituted a judicial system for resolving disputes, and regulated the paying of blood-wite (the payment between families or tribes for the slaying of an individual in lieu of lex talionis).

Contents

Sources

Analysis

Ummah

See also

References

Further reading

External links

Sources

Scholars do not possess the original document but rather a number of versions can be found in early Muslim sources. The most widely read version of the Constitution is found in the pages of Ibn Ishaq's Sirah Rasul Allah (see wikisource), while alternative copies are located in Sayyid al-Nas and Abu ‘Ubayd's ''Kitab al-Amwal''. Most scholars accept the authenticity of the document.
Montogmery Watt suggests that the constitution must have been written in the early Medinan period. He supports his view by arguing that had the document been drafted later, it would have a favorable attitude towards Quraysh, and give Muhammad a prominent place. Hubert Grimme believes the Constitution was drafted in the post-Badr period, while Cetani argues that the document was complete before the Battle of Badr.^[5]
According to R.B. Serjeant, verses 101-104 of sura 111 of the Qur'an make reference to the Constitution. He writes that this section of the Qur'an underwent revisions (a hypothesis first proposed by Richard Bell); in its first recension, this text sanctioned the establishment of a confederation. In its second, it admonished the Aws and Khazraj to abide by their treaty, and in its third, in conjunction with the proceeding verses, it is an encouragement of the Prophet's adherents to face the Meccan forces they eventually fought at Uhud.^[6]

Analysis

The Constitution was not a treaty in the modern sense, but a unilateral proclamation by Muhammad.^[7] One of the constitutions more interesting aspect was the inclusion of the Jewish tribes in the Ummah, the Jewish tribes were "one community with the believers," but they "have their religion and the Muslims have theirs."^[8]
Legal Scholar L. Ali Khan says the Constitution of Medina was a social contract derived from a treaty and not from any fictional state of nature or from behind the Rawlsian veil of ignorance. The contract was built upon the concept of one community of diverse tribes living under the sovereignty of One God.^[9]
The Medina Constitution also instituted peaceful methods of dispute resolution among diverse groups living as one people but without assimilating into one religion, language, or culture.^[10] Welch in ''Encyclopedia of Islam'' states: "The constitution reveals his Muhammad's great diplomatic skills, for it allows the ideal that he cherished of an umma (community) based clearly on a religious outlook to sink temporarily into the background and is shaped essentially by practical considerations." ^[11]

Ummah

The concept of Ummah is basically a political confederation, and like most confederations in ancient Arabia was theocratic. It however includes the Jewish client tribes adhering to a different religion. R. B. Serjeant states that this wasn't necessarily novel in any sense, as the pagan Quraysh also showed a tolerance for Christianity.^[12]

See also

★ Muhammad in Medina

★ Banu Qurayza

★ Banu Qaynuqa

★ Banu Nadir

References

1. See:

★ Firestone (1999) p. 118;

★ "Muhammad", ''Encyclopedia of Islam Online''
2. Watt. Muhammad at Medina and R. B. Serjeant "The Constitution of Medina." ''Islamic Quarterly'' 8 (1964) p.4.
3. R. B. Serjeant, ''The Sunnah Jami'ah, pacts with the Yathrib Jews, and the Tahrim of Yathrib: Analysis and translation of the documents comprised in the so-called "Constitution of Medina." Bulletin of the School of Oriental and African Studies, University of London, Vol. 41, No. 1. 1978), page 4.
4. Watt. ''Muhammad at Medina''. pp. 227-228 Watt argues that the initial agreement was shortly after the hijra and the document was amended at a later date specifically after the battle of Badr. Serjeant argues that the constitution is in fact 8 different treaties which can be dated according to events as they transpired in Medina with the first treaty being written shortly after Muhammad's arrival. R. B. Serjeant. "The Sunnah Jâmi'ah, Pacts with the Yathrib Jews, and the Tahrîm of Yathrib: Analysis and Translation of the Documents Comprised in the so called 'Constitution of Medina'." in ''The Life of Muhammad: The Formation of the Classical Islamic World'': Volume iv. Ed. Uri Rubin. Brookfield: Ashgate, 1998, p. 151 and see same article in BSOAS 41 (1978): 18 ff. See also Caetani. ''Annali dell’Islam, Volume I''. Milano: Hoepli, 1905, p. 393. Julius Wellhausen. ''Skizzen und Vorabeiten'', IV, Berlin: Reimer, 1889, p 82f who argue that the document is a single treaty agreed upon shortly after the hijra. Wellhausen argues that it belongs to the first year of Muhammad’s residence in Medina, before the battle of Badr in 2/624. Wellhausen bases this judgement on three considerations; first Muhammad is very diffident about his own position, he accepts the Pagan tribes within the Umma, and maintains the Jewish clans as clients of the Ansars see Wellhausen, Excursus, p. 158. Even Moshe Gil a skeptic of Islamic history argues that it was written within 5 months of Muhammad's arrival in Medina. Moshe Gil. "The Constitution of Medina: A Reconsideration." ''Israel Oriental Studies'' 4 (1974): p. 45.
5. Watt (1956), p. 225-6
6. R. B. Serjeant, ''The Sunnah Jami'ah, pacts with the Yathrib Jews, and the Tahrim of Yathrib: Analysis and translation of the documents comprised in the so-called "Constitution of Medina." Bulletin of the School of Oriental and African Studies, University of London, Vol. 41, No. 1. 1978), page 8.
7. Bernard Lewis, "The Arabs in History," page 42.
8. Jonathan Berkey, ''The Formation of Islam: Religion and Society in the Near East, 600-1800'', Cambridge University Press, p.64

9. ''See''
10. Understanding Islamic Law: From Classical to Contemporary, , Hisham M., Ramadan, Rowman & Littlefield Publishers, 2006, ISBN 0-7591-0990-7
11. Welch, Encyclopedia of Islam, Muhammad article
12. R. B. Serjeant, The Sunnah Jami'ah, pacts with the Yathrib Jews, and the Tahrim of Yathrib: Analysis and translation of the documents comprised in the so-called "Constitution of Medina." Bulletin of the School of Oriental and African Studies, University of London, Vol. 41, No. 1. 1978), page 4.

Further reading

★ Islamic Imperialism : A History, , Efraim, Karsh, Yale University Press, 2006, ISBN 0-300-10603-3

★ Muhammad at Medina, , Montogomery, Watt, Oxford University Press, 1956,

External links

★ http://www.balagh.net/english/ahl_bayt/the_message/27.htm

★ The Constitution of Medina ''in'' Undertanding Islamic Law: From Classical to Contemprary (2006)

★ Full Text of Medina Charter

★ A Short note on Medina Charter