The Prophet’s Doc­u­ment Between the Muha­jirun, the Ansar and the Jews

Akram Diya al Umari

Excerpt­ed from Mad­i­nan Soci­ety At the Time of the Prophet, Inter­na­tion­al Islam­ic Pub­lish­ing House & IIIT, 1991

The text of the doc­u­ment (Maj­mu’at Al Watha’iq al Siyasiyah)

Bis­mi Allah al Rah­man al Rahim

Clause :

(1) This is a doc­u­ment from Muham­mad, the Prophet (gov­ern­ing the rela­tions) between the believ­ers and Mus­lims of Quraysh and Yathrib, and those who fol­lowed them and joined them and strug­gled with them.

(2) They are one com­mu­ni­ty (ummah) to the exclu­sion of all men.

(3) The Quraysh Muha­jirun, accord­ing to their present cus­tom, shall pay the blood mon­ey with­in their num­ber and shall redeem their pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(4) The Banu Awf, accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to, and every sec­tion shall redeem its pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(5) Banu al Harith (Ibn al Khazraj), accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to and every sec­tion shall redeem its pris­on­ers with kind­ness and justice.

(6) Banu Sa’i­dah, accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to, and every sec­tion shall redeem its pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(7) Banu Jusham, accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to, and every sec­tion shall redeem its pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(8) Banu al Naj­jar, accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to, and every sec­tion shall redeem its pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(9) Banu Amr ibn Awf, accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to, and every sec­tion shall redeem its pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(10) Banu al Nabit, accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to, and every sec­tion shall redeem its pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(11) Banu al Aws, accord­ing to their present cus­tom, shall pay the blood mon­ey they paid hith­er­to, and every sec­tion shall redeem its pris­on­ers with the kind­ness and jus­tice com­mon among believers.

(12a) Believ­ers shall not leave any­one des­ti­tute among them by not pay­ing his redemp­tion mon­ey or blood mon­ey in kindness.

(12b) A believ­er shall not take as an ally against him the freed­man of anoth­er Muslim.

(13) The God-fear­ing believ­ers shall be against the rebel­lious or any­one who seeks to spread injus­tice, or sin, or enmi­ty, or cor­rup­tion between believ­ers ; the hand of every man shall be against him even if he be a son of one of them.

(14) A believ­er shall not slay a believ­er for the sake of an unbe­liev­er, nor shall he aid an unbe­liev­er against a believer.

(15) God’s pro­tec­tion is all-embrac­ing, the least of them may give pro­tec­tion to a stranger on their behalf. Believ­ers are friends and pro­tec­tors one to the oth­er, to the exclu­sion of outsiders.

(16) To the Jews who fol­low us belong help and equal­i­ty. He shall not be wronged nor shall his ene­mies be aided.

(17) The peace of the believ­ers is indi­vis­i­ble. No peace shall be made when believ­ers are fight­ing in the way of God. Con­di­tions must be fair and equi­table to all.

(18) In every for­ay a rid­er must take anoth­er behind him.

(19) The believ­ers must avenge the blood of one anoth­er shed in the way of God.

(20a) The God-fear­ing believ­ers enjoy the best and most upright guidance.

(20b) No poly­the­ist shall take the prop­er­ty or per­son of Quraysh under his pro­tec­tion nor shall he inter­vene against a believer.

(21) Whoso­ev­er is con­vict­ed of killing a believ­er with­out good rea­son shall be sub­ject to retal­i­a­tion unless the next of kin is sat­is­fied (with blood mon­ey), and the believ­ers shall be against him as one man, and they are bound to take action against him.

(22) It shall not be law­ful to a believ­er who holds by what is in this doc­u­ment and believes in God and the last day, to help an evil-doer or to shel­ter him. The curse of God and His anger on the day of res­ur­rec­tion will be upon him if he does, and nei­ther repen­tance nor ran­som will be received from him.

(23) When­ev­er you dif­fer about a mat­ter, it must be referred to God and to Muhammad.

(24) The Jews shall con­tribute to the cost of war so long as they are fight­ing along­side the believers.

(25) The Jews of the Banu Awf are one com­mu­ni­ty with the believ­ers (the Jews have their reli­gion and the Mus­lims have theirs), their freed­men and their per­sons except those who behave unjust­ly and sin­ful­ly, for they hurt but them­selves and their families.

(26) The Jews of Banu al Naj­jar are like the Jews of Banu Awf.

(27) The Jews of Banu al Harith are like the Jews of Banu Awf.

(28) The Jews of Banu Sa’i­dah are like the Jews of Banu Awf.

(29) The Jews of Banu Jusham are like the Jews of Banu Awf.

(30) The Jews of Banu al Aws are like the Jews of Banu Awf.

(31) The Jews of Banu al Tha’labah are like the Jews of Banu Awf, except for who­ev­er behaves unjust­ly and sin­ful­ly, for they hurt but them­selves and their families.

(32) Jaf­nah, a clan of the Tha’labah, are as themselves.

(33) The Jews of Banu al Shutay­bah are like the Jews of Banu Awf. Right­eous­ness is a pro­tec­tion against sinfulness.

(34) The freed­men of Tha’labah are as themselves.

(35) The close friends of the Jews are as themselves.

(36a) None of them shall go out to war save with the per­mis­sion of Muhammad.

(36b) But he shall not be pre­vent­ed from tak­ing revenge for a wound. He who slays a man with­out warn­ing slays him­self and his house­hold, unless it be one who has wronged him, for God will accept that.

(37a) The Jews must bear their expens­es and the Mus­lims their expens­es. Each must help the oth­er against any­one who attacks the peo­ple of this doc­u­ment. They must seek mutu­al advice and con­sul­ta­tion, and right­eous­ness is a pro­tec­tion against sinfulness.

(37b) A man is not liable for his ally’s mis­deeds. The wronged must be helped.

(38) The Jews must pay with the believ­ers so long as war lasts.

(39) Yathrib shall be a sanc­tu­ary for the peo­ple of this document.

(40) A stranger under pro­tec­tion shall be as his host doing no harm and com­mit­ting no crime.

(41) A woman shall only be giv­en pro­tec­tion with the con­sent of her family.

(42) If any dis­pute or con­tro­ver­sy like­ly to cause trou­ble should arise, it must be referred to God and to Muham­mad, the Apos­tle of God (may God bless him and grant him peace), God accepts what is near­est to piety and good­ness in this document.

(43) Quraysh and their helpers shall not be giv­en protection.

(44) The con­tract­ing par­ties are bound to help one anoth­er against any attack on Yathrib.

(45a) If they are called to make peace and main­tain it, they must do so ; and if they make a sim­i­lar demand on the believ­ers, it must be car­ried out except in the case of one engaged in com­bat for the sake of the religion.

(45b) Every­one shall have his por­tion from the fac­tion to which he belongs.

(46) The Jews of al Aws, their freed­men and thus them­selves, have the same stand­ing with the peo­ple of this doc­u­ment and the same loy­al­ty from the peo­ple of this doc­u­ment. Right­eous­ness is the pro­tec­tion against sin­ful­ness : each per­son bears respon­si­bil­i­ty for his actions. God approves of this document.

(47) This deed will not pro­tect the unjust and the sin­ner. The man who goes forth to fight is safe and the man who stays at home in the city is safe, unless either has been unjust and sinned. God is the pro­tec­tor of the right­eous and God-con­scious, and Muham­mad is the Apos­tle of God (may God bless him and grant him peace).

Analy­sis of the document

We have already come to the con­clu­sion that the doc­u­ment was orig­i­nal­ly two. Any dis­cus­sion or analy­sis of it must, there­fore, be based on a dis­tinc­tion between the mate­r­i­al which deals with the Jews and that which orga­nizes the rela­tion­ships among the Mus­lims and defines their rights and duties.

We will dis­cuss the claus­es deal­ing with the Jews first, because it seems more like­ly that, chrono­log­i­cal­ly speak­ing, they come first, despite the fact that they come lat­er in the order of the claus­es in the doc­u­ment, in which the claus­es of the sec­ond doc­u­ment, deal­ing with the Muha­jirun and the Ansar, come first.

The doc­u­ment of the peace treaty with the Jews

Claus­es (24) through (47) of the doc­u­ment deal with the peace treaty with the Jews. This order indi­cates that the claus­es of the two doc­u­ments have not become inter­min­gled. The claus­es of each doc­u­ment are pre­sent­ed as a whole and in sequence. How­ev­er, Clause (16) is includ­ed in the doc­u­ment deal­ing with the Muha­jirun and the Ansar, although it deals with the Jews, because it ensured that the Mus­lims will deal just­ly with their allies, the Jews. Hence, this clause should not nec­es­sar­i­ly be includ­ed in the doc­u­ment deal­ing with the peace treaty with the Jews.

Clause (24) shows that the Jews had com­mit­ted them­selves to con­tribute to the expense of a war in defense of Mad­i­nah and that the Jews con­tin­ued to con­tribute so long as the believ­ers were at war. Abu ?Ubayd al Qasim ibn Salam is of the opin­ion that the finan­cial com­mit­ments of the Jews were not lim­it­ed to a defen­sive war ; he thinks that the Jews also used to go on mil­i­tary cam­paigns with the Mus­lims. He said :

We think that the Jews used to receive a share of the booty when they went on cam­paigns with the Mus­lims, on the con­di­tion that they made con­tri­bu­tions. If there had been no such con­di­tion, they would not have received any share of the Mus­lims’ booty.”[1]

He also related :

Abd al Rah­man ibn Mah­di report­ed to us from Sufyan from Yazid ibn Yazid ibn Jabir from al Zuhri, who said : The Jews used to go out on cam­paigns with the Mes­sen­ger of Allah and were giv­en a share of the booty.’ ”[2]

How­ev­er, this is one of al Zuhri’s mur­sal hadith, and can­not be relied upon. But oth­er hadith were report­ed about the Jews’ par­tic­i­pa­tion in cam­paigns with the Prophet. These are, in addi­tion to what has been men­tioned previously :

1. The Mes­sen­ger of Allah asked the Jews of Qaynuqa for help (in fight­ing).” This hadith was report­ed through al Hasan ibn Imarah, and Abu Yusuf[3] and al Bay­haqi also includ­ed it. Al Bay­haqi men­tions that al Hasan ibn Imarah is matruk[4], in spite of the fact that it is not agreed that he is daif. But most of the crit­i­cal­ly scrupu­lous schol­ars con­sid­er him daif to the extent that Suhayli relates a con­sen­sus to this effect.[5]

2. The Prophet gave a share of the booty to some of the Jews who had fought with him.” Al Tirmidhi[6] report­ed it as mur­sal through al Zuhri, and said that it was hasan gharib. Al Tir­mid­hi states the prin­ci­ple that the mur­sal hadith of al Zuhri can­not be relied upon.

3. The Prophet used to go out on cam­paigns with the Jews.”[7] This is one of the mur­sal hadith of al Zuhri, and can­not be relied upon.

4. The Mes­sen­ger of Allah went out on a cam­paign with some of the Jews.” This was report­ed by al Bay­haqi (al Bay­haqi, Sunan, 953), who said that it was munqati. It is also one of the mur­sal hadith of al Zuhri.

5. The Mes­sen­ger of Allah went out with ten of the Jews of Mad­i­nah and raid­ed Khay­bar.” Al Waqidi[8] report­ed it, but he is daif. Al Bayhaqi[9] and al Zayla’i[10] report­ed it from him.

6. Some of the Jews fought with the Prophet in some of his wars, and he gave them a share of the booty, as he gave the Mus­lims.” Al Khat­ib al Baghdadi[11] report­ed it from Abu Hurayrah, but its isnad is daif and omits some of the narrators.

Hence, it becomes clear that all of the hadith which report the Jews’ par­tic­i­pa­tion in wars with the Mes­sen­ger of Allah are weak. Some hadith have been report­ed which show that the Prophet pre­vent­ed the Jews from tak­ing part in wars with the Mus­lims. They are :

1. Abu Abd Allah al Hakim[12] report­ed a hadith from Abu Hamid al Sa’i­di who said : The Mes­sen­ger of Allah went out beyond Thiny­at al Wada’, where he found a group of war­riors. He asked : Who are they?” He was told : Banu Qaynuqa. They are the peo­ple of Abd Allah ibn Salam”. He then asked : Have they become Mus­lims?’ He said : Tell them to go back ; we do not ask help from the Mushrikun.’

Al Hakim report­ed this as evi­dence in sup­port of anoth­er hadith, in which it is said : We do not ask Mushrikun for help against oth­er Mushrikun.” Al Hakim said : It is sahih in the isnad, but they (i.e., al Bukhari and Mus­lim) did not report it’ This hadith was report­ed as deal­ing with the Bat­tle of Uhud, but al Hakim’s report men­tions that it dealt with one of the cam­paigns, with­out spec­i­fy­ing which one[13]. Spec­i­fy­ing the bat­tle of Uhud is def­i­nite­ly an error, because the Banu Qaynuqa were ban­ished a year before Uhud. Al Bay­haqi also report­ed it from Abu Hamid al Sa’i­di through al Hakim.[14] Al Waqi­di and Ibn Sa’d report­ed that they were allies of Abd al Allah ibn Ubayy ibn Salul, and that the Prophet said : Do not ask Mushrikun for assis­tance against oth­er Mushrikun.”[15]

2. Ibn Ishaq[16], Imam Sahnun[17], and Ibn al Qayyim[18] all report­ed through al Zuhri that on the day of Uhud, the Ansar said : ?Why don’t we ask our Jew­ish allies for help?’ He said : ?We have no need of them.”

The first hadith is more authen­tic in its isnad than any oth­er, although it includes Sa’d ibn al Mund­hir, who is an accept­ed nar­ra­tor (maqbul) accord­ing to Ibn Hajar. The view is more like­ly because of the report in the doc­u­ment which refers to the Jews’ par­tic­i­pa­tion in con­tribut­ing to the war effort ; the con­tri­bu­tion is, how­ev­er, con­fined to wars in defense of Mad­i­nah. Clause (44) offers the fol­low­ing expla­na­tion : The con­tract­ing par­ties are bound to help one anoth­er against any attack on Yathrib’

But why did some of the Jews go out to help the Mus­lims, as sug­gest­ed by al Hakim ? This goes back to the alliances which exist­ed between al Aws, al Khazraj and the Jews before the com­ing of Islam. The Jews prob­a­bly want­ed to rein­force these alliances and to strength­en their ties with their old allies, and to use this to set the Mus­lims against one anoth­er, to weak­en their morale and to spread hypocrisy among them. But the Prophet pre­vent­ed them from car­ry­ing out this plan by refus­ing any help from them so long as they remained unbe­liev­ers. It is clear, from what the Ansar said to the Prophet at Uhud that the influ­ence of the old alliance between the Aws, Khazraj, and the Jews per­sist­ed. They said : Why do we not ask our Jew­ish allies for help?” It is also affirmed by the inter­ven­tion of Abd Allah ibn Ubayy ibn Salul, the leader of the hyp­ocrites, on behalf of Banu Qaynuqa, who were the allies of his peo­ple, al Khazraj, and by the attempt of some of the Aws to pro­tect their Jew­ish allies, the Banu Qurayzah, from being killed after they had accept­ed the judg­ment of the Prophet. The Prophet had appoint­ed Sa’d ibn Mu’adh as judge, and the lat­ter sen­tenced them to death. By doing so, Sa’d dis­owned their alliance, just as Ubadah ibn al Samit (who was from Banu Awf of the Khazraj) had done before him, when Banu Qaynuqa had fought against the Messenger.

Claus­es (2535) define the rela­tion­ship with the Judaized mem­bers of al Aws and al Khazraj. The claus­es men­tion their trib­al Arab ori­gins, and con­firmed their alliance with the Mus­lims : The Jews of the Banu Awf are one com­mu­ni­ty with the believ­ers”. Al Ibarah, how­ev­er, gave a vari­ant read­ing in al Amw­al, when he report­ed : “.….one com­mu­ni­ty among the believ­ers,” which led Abu Ubayd to say : He was refer­ring to their help­ing the believ­ers against their ene­mies with con­tri­bu­tions, a con­di­tion imposed upon them”. But they had noth­ing to do with the reli­gion (i.e. Islam). Did the Prophet not make it clear when he said, The Jews have their reli­gion and the Mus­lims have theirs?”.[19] Ibn Ishaq says, with the believ­ers” which is more reli­able. The phrase in al Amw­al has prob­a­bly been altered.

Clause (25) guar­an­tees free­dom of wor­ship to the Jews, and lim­its the respon­si­bil­i­ty for crimes to the one who com­mits them (except those who behave unjust­ly and sin­ful­ly, for they hurt them­selves and their fam­i­lies). The crim­i­nal will receive his pun­ish­ment, and if he is a mem­ber of a tribe which is par­ty to this treaty, this deed will not pro­tect the unjust and the sinner.”

Clause (45) pro­hibits the Jews from pro­tect­ing or help­ing the Quraysh. The Prophet was plan­ning to inter­cept the Qurayshite trade car­a­vans which used to pass to the west of Mad­i­nah on their way to Syr­ia. It was nec­es­sary to include this com­mit­ment in order to pre­vent any con­flict between the Jews and the Mus­lims which could arise from the Jews pro­tect­ing the trade car­a­vans of Quraysh.

Clause (29) pre­vents the Jews from leav­ing Mad­i­nah except with the per­mis­sion of the Mes­sen­ger. This restric­tion on their move­ments may have been intend­ed, in the first place, to pre­vent them from under­tak­ing any mil­i­tary activ­i­ty, such as par­tic­i­pat­ing in trib­al wars out­side Mad­i­nah, which could affect the secu­ri­ty and econ­o­my of the city. As cit­i­zens of the Islam­ic state, the Jews had to obey the laws of the state.

Accord­ing to Clause (42), the Jews rec­og­nized the exis­tence of a high­er leg­isla­tive author­i­ty which all the inhab­i­tants of Mad­i­nah, includ­ing the Jews, respect­ed. The Jews were not oblig­ed to refer to Islam­ic leg­is­la­tion in every case, but only when the inci­dent or con­flict was between them­selves and the Mus­lims. In their own mat­ters, they referred to the Torah and their rab­bis judged among them. If they wished, they could appoint the Prophet as their judge. The Quran gave the Prophet the choice of accept­ing to be their judge or of send­ing them back to their rab­bis : … . If they do come to you, either judge between them, or decline to inter­fere. If you decline, they can­not hurt you in the least. If you judge, judge in equi­ty between them. For Allah loves those who judge in equi­ty” (Al Ma’i­dah 5:42)[20] No doubt, they only appoint­ed the Prophet as their judge lat­er, after they had become weak­er, as Surat al Ma’i­dah was one of the lat­er Surahs to be revealed.

In Clause (45), the treaty is expand­ed to cov­er oth­er allies of the Mus­lims and the Jews, as this clause oblig­es each par­ty to estab­lish friend­ship with the allies of the oth­er par­ties. But the Mus­lims exclud­ed the Quraysh because they were in a state of war against them.

Clause (32) con­sid­ers the area of Mad­i­nah to a sanc­tu­ary : Yathrib shall be a sanc­tu­ary for the peo­ple of this doc­u­ment.” A sanc­tu­ary is a place which is not vio­lat­ed, its ani­mals are not to be hunt­ed, and its trees are not to be cut down. Mad­i­nah is a sanc­tu­ary between the east­ern Har­rah and west­ern Har­rah, and between the Moun­tain of Thawr in the north and the moun­tain Ir in the south. Wadi al Aqiq is part of the sanctuary.[21] This clause ensured the inter­nal secu­ri­ty of Mad­i­nah and pre­vent­ed any war with­in it.

The doc­u­ment between the Muha­jirun and the Ansar

The doc­u­ment between the Muha­jirun and the Ansar begins by defin­ing the allied par­ties : The believ­ers and Mus­lims of Quraysh and Yathrib, and those who fol­lowed them and joined them and strug­gled with them.” The dis­tinc­tion between the believ­ers and the Mus­lims is clear, because, as is well known, the believ­er (mu’min) is the one who believes and con­firms his belief by speech, and is con­vinced of it in his heart. The Mus­lim is the one who fol­lows the Islam­ic laws and car­ries out the com­pul­so­ry duties of wor­ship. These two types were only clear­ly dis­tin­guish­able in Yathrib because of the appear­ance of hypocrisy among the inhab­i­tants after the bat­tle of Badr. None of the Muha­jirun was a Mus­lim with­out also being a mu’mim who believed in his heart.

Clause (2) con­firms that : They are one com­mu­ni­ty to the exclu­sion of all men” a com­mu­ni­ty whose mem­bers are linked by bonds of belief, not of blood, so that they are unit­ed in their feel­ings, thoughts, aims and pur­pos­es. Their loy­al­ty is to Allah, and not to the tribe. Their arbi­tra­tion is accord­ing to the Shari­ah, and not accord­ing to cus­tom. They dif­fer in all these ways from oth­er peo­ple (“to the exclu­sion of all men”). These bonds are con­fined to the Mus­lims, and do not include any­one else, such as the Jews or their allies. No doubt the reli­gious com­mu­ni­ty was made dis­tinct in order to increase their sol­i­dar­i­ty and self-respect. This was clar­i­fied by the Qiblah, which was changed towards the Ka’bah, after it had been in the direc­tion of Bayt al Maqdis (Jerusalem) for 16 or 17 months.[22]

The Prophet went on to make his fol­low­ers dif­fer­ent in many ways, and explained to them that his aim was to make them dif­fer­ent from the Jews. For exam­ple, the Jews did not pray wear­ing their shoes, so the Prophet per­mit­ted his com­pan­ions to pray wear­ing their shoes. The Jews did not dye their grey hairs, so the Mus­lims dyed their grey hairs with hen­na and katam (a plant used for dying the hair black). The Jews used to fast on the day of Ashu­ra’ (the tenth day of Muhar­ram), and the Prophet also fast­ed on this day. Towards the end of his life, he intend­ed to fast on the ninth day of Muhar­ram too, in order to be dif­fer­ent from the Jews. The Prophet estab­lished the prin­ci­ple of being dif­fer­ent from non-Mus­lims. He said : Whoso­ev­er imi­tates a peo­ple, he is one of them” and Do not imi­tate the Jews”. There are many hadith about this, and they give the mean­ing that the Mus­lims are dif­fer­ent from, and supe­ri­or to, non-Mus­lims. No doubt, imi­tat­ing oth­ers con­flicts with our self-respect and supe­ri­or­i­ty to the unbelievers.[23] This dis­tinc­tion and supe­ri­or­i­ty does not form a bar­ri­er between Mus­lims and non-Mus­lims. The Islam­ic soci­ety is open and expand­able, and any one who accepts its ide­ol­o­gy can join it.

But Clause (21) pre­vents those peo­ple of the Aws and the Khazraj who had remained poly­the­ists from giv­ing pro­tec­tion to Quraysh and their trade and from try­ing to pre­vent the Mus­lims from inter­cept­ing their trade, as the Prophet was deter­mined to pur­sue the pol­i­cy of inter­cept­ing the trade of Quraysh. No doubt, the Mus­lims of the Aws and Khazraj — who were the over­whelm­ing major­i­ty of their clans — were respon­si­ble for apply­ing this rul­ing in the case of the idol­aters in their clans. This com­mit­ment had pre­vi­ous­ly been under­tak­en by the Jews when the peace treaty with them was con­clud­ed. The rep­e­ti­tion of this text sup­ports the view that the doc­u­ment is com­posed of two sep­a­rate doc­u­ments, as already stated.

It is quite pos­si­ble that the doc­u­ment of the alliance between the Muha­jirun and the Ansar would men­tion treat­ing with kind­ness and jus­tice the Jews who were allied to the Mus­lims, and not incit­ing one anoth­er against them or harm­ing them, despite the fact that the Jews were not present when these claus­es were writ­ten. This is an exam­ple of the moral con­sis­ten­cy of Islam­ic pol­i­tics, and shows that it does not rec­og­nize deceit and back­stab­bing Clause (16).

Clause (23), at the end of the doc­u­ment deal­ing with the alliance between the Muha­jirun and the Ansar, affirms that the Prophet is the sole point of ref­er­ence for any dif­fer­ences which may arise among the Mus­lims of Mad­i­nah : When­ev­er you dif­fer about a mat­ter it must be referred to Allah and to Muhammad.”

Ref­er­ences

[1] Abu Ubayd, al Amw­al, 296

[2] Ibid.

[3] Abu Yusuf, al Radd ala Siyar al Awzai, 40

[4] al Bay­haqi, Sunan, 953

[5] Ibn Hajar, Tahd­hib, 2÷304308

[6] Al Tir­mid­hi, Sunan, 749

[7] Al Zay­la’i, Nasb al Riyah, 3422

[8] Al Waqi­di, Kitab al Mag­hazi, 2284

[9] Al Bay­haqi, Sunan 953, who states : This is munqati and its isnad is daif”.

[10] Al Zay­la’i, Nasb al Rayah 3422

[11] Tarikh Bagh­da­di, 4160, who said : Al Hasan ibn Ali ibn Abd Allah al Muqri informed me that Ahmad ibn al Faraj al War­raq report­ed that Abu Bakr Ahmad ibn (al Razin) report­ed that (al Razin) said : It was read to Rizq Allah ibn Musa, while I was lis­ten­ing, that : Sufyan ibn Uyay­nah report­ed from Yazid ibn Yazid ibn Jabir from Abu Hurayrah”. It is clear that Yazid ibn Yazid ibn Jabir could not have met Abu Hurayrah, because Yazid was born cir­ca 77 AH, and Abu Hurayrah died in 57 AH.

[12] Al Hakim, al Mus­tadrak ala al Sahi­hayn, 2122

[13] Al Zay­la’i, Nasb al Rayah, 3423

[14] Al Bay­haqi, Sunan, 937

[15] Al Waqi­di, Kitab al Mag­hazi, 1÷2156 ; Ibn Sa’d, al Tabaqat, 227

[16] Ibn Hisham, Sir­ah, 264

[17] Malik ibn Anas, al Mudawwanah al Kubra, 340

[18] Ibn Hisham, Sir­ah, 264

[19] Abu Ubayd, al Amw­al, p.296

[20] See also, Izzah Dur­ruzah, Sir­at al Rasul, 2148

[21] Muham­mad Hamid Allah, Maj­mu’at al Watha’iq, 441 – 442

[22] Khal­i­fah, al Tarikh, 32 – 42 ; Ibn Hisham, Sir­ah, 1550

[23] Ibn Taymiyyah gives a clear idea of this mean­ing in his book, Iqti­da al Sir­at al Mus­taqim (The Require­ments for Fol­low­ing the Straight Path).Endmark


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