THE MEDINA TREATY FROM THE ETHNICITY PERSPECTIVE … fileCite this Article: Zaleha Embong, Nik Yusri...

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International Journal of Civil Engineering and Technology (IJCIET)

Volume 9, Issue 3, March 2018, pp. 1037–1048, Article ID: IJCIET_09_03_104

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THE MEDINA TREATY FROM THE ETHNICITY

PERSPECTIVE

Zaleha Embong

Center of Language and Humanity Development,

Universiti Malaysia Kelantan

Nik Yusri Musa

Center of Language and Humanity Development,

Universiti Malaysia Kelantan

Nazri Muslim

Centre for Citra, National University of Malaysia,

Corresponding Author E-mail: [email protected]

ABSTRACT

The Medina Treaty is the first written constitution in the world, formulated in the

effort to manage and arrange the way the pluralistic society lives. The people in

Medina comprise of a diversity of races, tribes and religions so they require laws that

can be collectively agreed upon and accepted. Upon the awareness that the ethnic

diversity of a country needs to be managed the best way possible, the treaty serves to

be the best model to manage this diversity. Before the emergence of Islam, the people

of Medina did not have a proper political system and the people live in segregation

and groups. Their lives are based on a profound group or kabilah (tribal) system and

a high spirit of ethnicity so much so that they were willing to fight with each other and

kill each other because of trivial matters. The Medina treaty formulated by the Nabi

Muhammad SAW had successfully united this diverse society. In the Medina treaty, the

Prophet had acknowledged the value of ethnicity. The strength of this value had

successfully built strong ties among the pluralistic society in Medina.

Keywords: Medina Treaty, Managing Diversity, Political System, Ethnicity Value.

Cite this Article: Zaleha Embong, Nik Yusri Musa and Nazri Muslim, The Medina

Treaty from the Ethnicity Perspective, International Journal of Civil Engineering and

Technology, 9(3), 2018, pp. 1037–1048.

http://www.iaeme.com/IJCIET/issues.asp?JType=IJCIET&VType=9&IType=3

1. INTRODUCTION

Ethnicity refers to the combination of various attributes and components that are normally

owned by an ethnic group (Smelser, 1988). Ethnicity encompasses the sharing of belief,

norms, values, priorities in the group, loyalty and being at ease with his or her own group. It

also refers to the feeling of belonging to an ethnic that can consolidate and unite the members

The Medina Treaty from the Ethnicity Perspective


based on one same history, value, attitude and behaviour. Ethnicity is a vital element to reflect

a strong unity under one same cultural roof (Shamsul Amri Baharuddin, 2012).

Ethnicity can be the cause of peace and prosperity also the factor behind a continuous

turmoil due to the diversity. It requires wisdom and high level of awarenesss from the ruling

power and the ruled. If the diversity is handled wisely, ethnicity can bring a good relationship

among the pluralistic society. However, if not handled well, it will destruct the peace and

prosperity. The history of the Malay world, the approach of Rule and Divide had changed the

harmony before the era of colonialization. The outcome of the approach as formed by the

British colonials had further segregated the society according to their ethnic groups. The

situation had given a bad effect to the point that there was a racial riot on 13 Mei 1969

following the economic gap that provoked the society‟s disatisfaction. (Shamsul Amri

Baharuddin, 2012).

In the context of the history of Medina, the people have their own spirit of ethnicity to the

point that they were willing to be at war to defend their own groups. Thus, the people of

Medina were often at war although it was only a small issue. The pilgrimage of Muhammad

SAW from Mecca to Medina had opened a new page to the people of Medina. The arrival of

Islam had changed the concept of ethnicity held by the people of Medina. Muhammad SAW

as the Head of the Country had formulated the Medina Treaty seeking to manage and build

the collaboration in the pluralistic society.

Thus, Muhammad SAW had resolved several issues, firstly to outline the rights and

responsibilities of Muslims and the local people of Medina. Secondly, to honour travelling

Muslims. Thirdly, to create an understanding between the non-Muslims and the Jewish.

Fourthly, the arrangement of political issues and defence of Medina. Fifth, ransom towards

the loss of lives and assets experienced by the pilgrims.

Through the Medina treaty, Muhammad SAW had endorsed every ethnic as citizens and

the entire society of Medina to be respectful of each other and cooperate with one another in

creating peace in Medina. As the outcome, this ethnicity has become the symbol of the

strength of Medina when the entire society stood together in defending Medina from enemies.

2. THE BACKGROUND OF THE PEOPLE OF MEDINA

Medina as a small city and with the residents estimated to total 4000 to 5000 people (Mat

Saad Abd. Rahman, 1995). Politically speaking, Medina had never known the country‟s

arrangement because it only prioritises racial issues. (Afzalur Rahman, 1992). Meanwhile, the

social system or the group system means that every group or tribe protects their own members

(Muhammad Al-Hasyimi Al-Hamidi, 2006). There are also people of Medina who practise a

nomadic life known as the Arab Badwi (Naeem Siddiqi, 1982).

The people of Medina at the time comprised of various races, tribes and groups like the

Arab made up of the Aus and Khazraj who were immigrants from the southern of Arab and

other groups resided in Medina (S. Abul Hasan Ali, 1982). According to Ibn Sa‟d al-

Baghdadi, among the Aus and Khazraj there were eight groups as mentioned in the Medina

Treaty also 33 small groups also fighting in Badar (Watt, 1956). This Arab group held closely

on to the khurafat, worshipped statues, embraced Jewish and Christianity. Meanwhile, Jewish

who embraced the teaching of Moses a.s. were estimated to total 20 groups and the most

famous ones were Bani Quraizah, Bani Nadhir and Bani Qainuqa‟ (J. Suyuthi Pulungan,

1993).[1] Every group lived in a special area and they seldom interacted in the pluralistic

society. Thus, disputes and arguments often happened among them.

Zaleha Embong, Nik Yusri Musa and Nazri Muslim


The people of Medina led their own lives and had a social tie separated from one group to

another. At the time, the relationship between the Arab people and the Jewish was lukewarm

because everyone had the interest to become the authoritative power in Medina, even the

Jewish groups were not at peace with one another (Abul Hassan Ali Al-Hasany An-Nadwy,

1983). The Jewish people had taken control of, and were influential in the economic market of

Medina.[2] They practised fraud and mortgages. The latter did not only involve trading goods

but also women and children. They also reaped profits that it provoked much anger among

the Arab people towards the Jewish (Shaikh Sofiy al-Rahman Al Mubarakfuri, 2011; Abul

Hassan Ali Al-Hasany An-Nadwy, 1983).

The migration had changed the composition of the Medina inhabitants[3] to become three

major groups namely Mecca Arab people who migrated together with Rasulullah SAW, the

Medina Arab and the Jewish. The Mecca Arab who were Muslim were visitors known as the

Muhajirin whereas the Medina Arab who embraced Islam were known as Ansar[4]. The non-

Muslims comprised of two groups, namely the Jewish and the deviants known as wathaniyyin

(Zainal Abidin Ahmad, 1973)

In Medina, Rasulullah SAW had done some important changes to restructure the new

society. Among the measures taken by the Prophet were as follows: (Afzalur Rahman, 1992):

Building the Mosque

Masjid Quba‟ is the first mosque built by Rasulullah SAW. It is built during the Propeht‟s

transit in Quba‟ on 8 Rabiulawal prior to his arrival in Medina. This mosque was built on the

basis of one‟s faith in Allah SWT.

Masjid An-Nabawi is the second mosque built in the Islamic history. The mosque is not

only used for worshipping but it is also a place for discussion, administration, study center,

social activities and others. It is also a place for people to hold musyawarah and strengthen

their relationship in the Muslim community. (Shaikh Sofiy Al-Rahman Al-Mubarakfuri;

Mustafa Al-Siba„ei, 1985). This mosque is also a place for the Muslim community to meet

with the Rasulullah SAW to learn about Islam and societal rules and regulations

(AfzalurRahman, 1992).

Consolidating the Muslim community

Having built the mosque, Rasulullah SAW initiated the concept of Muslim solidarity so that

they can help each other and have a strong relationship (Saari Sungib, 2013)[5]. This is as

decreed by Allah SWT in the surah of al-Anfal verse 72 meaning:

“Indeed, people who have faith and change themselves also fight with their assets and

souls on the path of Allah SWT and the people who provided them homes and assisted them

(to the Muhajirin). They were protective of each other.”

As dictated by Rasulullah SAW:

“From Abu Musa r.a. indeed a mukmin and another is like a structure, mutually

strengthening. As he uttered his words, Rasulullah SAW had crossed his fingers”.

(HR. Bukhari, No. 285)

The solidarity performed by Rasulullah SAW encompassed the solidarity between the

Ansar and the Muhajirin also the Muhajirin and another Muhajirin.[6] This ties comprised of



Muhajirin comprised of people of high rank and someone of a lower rank. This seeks to

eliminate the difference gap because according to the Jahiliah Quraisy‟s practice, there are

different determination of status for every group. Also, the solidarity among the Ansar was

evident in the relationship between the Aus and Khazraj. This is to close the ties of ukhuwah

islamiah[7] among the Muslims. The implication from this solidarity is dictated by Allah

SWT in surah al-Hasyr verse 9 which means:

“They (the people of Ansar) who had inhabited the city of Medina and embraced Islam

before their arrival (Muhajirin), they love people who have migrated to their place. And they

were never desirous towards anything that is given to them (Muhajirin). And they prioritised

the Muhajirin more than themselves also they are also in need (of things)”.

Muhammad Al-Ghazaliy (1997) stated that this solidarity seeks to eliminate ‘asabiyyah

jahiliah and descendancy-based differences. It brought along some changes to the society that

they were willing to sacrifice their assets.

The Formation of the Medina Treaty which is the agreement between the

Muslims and the non-Muslims

Medina comprised of a pluralistic society which requires a treaty to build a good relationship

in the society. Thus, Rasulullah SAW outlined several things that need to be prioritised which

are (Ahmad Ibrahim & Dzafir El-Qasimy, 1985):

Outlined the right and responsibilities of the Muslims and the local people in Medina.

Honoured the Muslim people who migrated.

Understanding with the non-Muslims especially the Jewish.

Arrangement of the political system and defence in Medina.

Compensation towards the loss of lives and assets experienced by the Muhajirin caused by the

Mecca Quraisy.

Thus, Rasulullah SAW had made an agreement between the Muslim society and the non-

Muslims in Medina. According to Ibn Ishaq (1970), Rasulullah SAW had written a charter

known as the Constitution of Medina which explains about the relationship between the

Muhajirin and Ansar and also the agreement with the Jewish. It outlined the role and

obligation of every group of the society in defending their country. For example, the Jews, as

dictated in the Constitution of Medina comprised of Bani „Auf,Bani al-Najjar, Bani al-Harith,

Bani Saidah, Bani Jusyaim, Bani al-Aus, Bani Tha‟labah, Bani Jafnah also Bani Shutaibah.

Meanwhile, the Muslims from Medina comprised of Bani Auf, Bani al-Harith, Bani Sa‟idah,

Bani Jusyam, Bani al-Najjar, Bani „Amru bin „Auf, Bani al-Nabiet and Bani Aus.

3. THE FORMATION OF THE CONSTITUTION OF MEDINA

The Constitution of Medina was written comprehensively by two Muslim writers namely Ibn

Ishaq (Wafat 151H) and Ibn Hisyam (Wafat 213H) (Izzuddin, 2008). This constitution is the

first written constitution in the world as formulated by Muhammad SAW as guideline to the

pluralistic society in Medina (Watt, 1956; Muhammed Hamidullah, 1968). According to

Watt (1956), Peters (1994) and Ahmad Khairuddin (2007), the Constitution of Medina is an

authentic document and it has a content that is appropriate with the sociological conditions

and history duirng that era. Guillame (2004) named the Constitution of Medina as Friendly

Agreement in his book entitled The Life of Muhammad. According to Guillame (2004), this

constitution stresses on the life of the Muhajirin , Ansar also Jewish and the relationship.



These people respect the religion, protect the ownership and have the same obligation in

defending Medina. Ibn Ishaq held the opinion that (cited from Peters, 1994):

“And the Apostle of God wrote document between the Migrants and the Helpers and in it

he made a peace (wadaʻa) with the Jews and the pact („ahada) with them and he confirmed

them according to their religion/law („ala dinihim) and properties and laid down obligations

due to them and imposed obligations upon them”.

Clearly, the purpose of the Constitution of Medina was formulated to arrange the

relationship and to resolve the issue among the pluralistic society in Medina. Next, the

Constitution of Medina was completed in the first and second years of Hijrah containing 47

Clauses and divided into two sections.[8] The first section contains Clause 1 to 23 entailing

the relationship between the Muhajirin and Ansar completed prior to Badar. Meanwhile,

Clauses 24 to 47 concern with the rights and responsibilities of the Jewish before Badar(Zul-

kifli Hussin, 2003). Constitution of Medina serves as Muhammad‟s strategy to rearrange the

political and social systems in Medina. This is because Medina requires a proper

administrative system to organise the pluralistic society and strengthen the people to face

various kinds of threats.

Other than that, Constitution of Medina touches on issues like the rights and obligations of

rulers and the people being ruled, legislation, equality, defence organisation, the position of

the head of the state, treatment towards the non-Muslims, societal assurance and the

interpretation of ummah (Ahmad Ibrahim & Dzafar El-Qasimy, 1985). According to Che

Bakar Che Mat et al. (2007), there are nine main aspects in Constitution of Medina namely

the formation of ummah, human basic rights, religious associations, citizenship associations,

the minorities, the role of citizens, protecting the country, national leadership and assurance of

peace. In the constitution, Rasulullah SAW practised tolerance, responsibilities, fairness, love

and respect in handling this diverse society (Zaleha Embong, 2016). This demonstrates his

determination in creating harmony under Islamic administration.

4. ETHNICITY IN THE CONSTITUTION OF MEDINA

According to Aunur Rafiq (2009), this constitution is a model that is manifested by the Quran

which is then translated into the reality of life. Therefore, this constitution is characterised by

a comprehensive administration that fulfils the needs and interests of the pluralistic society.

Thus, Rasulullah SAW had arranged the society by acknowledging every group and ethnic as

citizens. Subsequently, the pluralistic society has become the symbol of strength and was

feared by enemies.

This is following Rasulullah SAW endorsing the Muslims and non Muslims as citizens

hrough the concept of ummah[9] (Muhammad Al-Ghazaly, 1997). This concept contributed to

the feeling of togetherness in the diverse society. Rasulullah SAW placed the notion of

ummah following the Clauses below:

Clause 2:

“That they are an ummah (nation) unlike other people”.

Clause 25:

“That the Jewish from Bani ‘Auf is an ummah together with the mukmin. They are free with

their own faith. Muslims are with their religion, and their allies and the same goes for

themselves. Other than those who are ruthless and sinned. Thus, it will not be imposed upon

them other than himself and his family.”



From Clauses 25 to 34, the Jewish was mentioned one by one to explain their position as

an ummah together with the Muslims. According to Muhammad Sa„id Ramadan Al-Buti

(1997), the implementation of the concept of ummah had successfully removed the caste

system that destroyed the societal system. Ahmad Ibrahim and Dzafar El-Qasimy (1985)

stated that the Constitution of Medina had acknowledged the Jewish as citizens as long as

they fulfilled their duties. However, there are three main Jewish groups namely Bani

Quraizah, Bani Nadhir and Bani Qainuqa’ who had violated the agreeement and they were

evicted from Medina. Bani Qainuqa’ had been the first to betray the Muslims and breached

the agreement that the venture was nullified.[10]

Rasulullah SAW celebrated and respected this diversity in Medina. Thus, Rasulullah

SAW had mentioned each and every tribe as a way to show that they were acknowledged as

citizens. Thus, Rasulullah SAW had turned the people of Medina as ummah so that the

society will respect each other, tolerate and be responsible in preserving the harmony of

Medina. The implementation of this ummah concept also builds a good relationship in the

society.

Other than that, ethnicity was also endorsed by Rasulullah SAW so that every group

maintained a good relationship among them. A good relationship will create cooperation and

mutual assistance. This is able to strengthen the position of Medina. Countries that have

cooperating societies will make it difficult for enemies to dominate a country. Thus,

Rasulullah SAW respects every ethnic following the Clauses related to ethnicity in the

Constitution of Medina. Thus, the principles of responsibilites and cooperation can be created.

The importance of ethncity can be seen through the following clauses:

Clause 3:

The Muhajirin from the Quraisy based on their old principle. They were mutually bearing the

cost of ransom (diat) among themselves in which they would redeem anyone who was really

into charitable ways and remain to be among pious people.

Clause 4:

Bani Auf (from Yathrib) were also holding on to their old principle in which they were

mutually bearing the cost of ransom (diat) among themselves in which they would redeem

anyone who was really into charitable ways and remain to be among pious people.

Clause 5:

Bani al-Harith (from Yathrib) bin al-Khazraj were holding on to the old principle, in which

they were mutually bearing the cost of blood ransom (diat) among themselves, where every

group would redeem anyone who was really into charitable ways and fair, and remain to be

among pious people.

Clause 6:

Bani Sa’idah (from Yathrib) were holding on to the old principle, in which they were

mutually bearing the cost of blood ransom (diat) among themselves, where every group would

redeem anyone who was really into charitable ways and fair, and remain to be among pious

people.

Clause 7:

Bani Jusyam (from Yathrib) were holding on to the old principle, in which they were



people.



Clause 8:

Bani al-Najjar (from Yathrib) were holding on to the old principle, in which they were



people.

Clause 9:

Bani ‘Amru bin ‘Auf were holding on to the old principle, in which they were mutually

bearing the cost of blood ransom (diat) among themselves, where every group would redeem

anyone who was really into charitable ways and fair, and remain to be among pious people.

Clause 10:

Bani al-Nabiet (from Yathrib) were holding on to the old principle, in which they were



people.

Clause 11:

Bani Aus (from Yathrib) were holding on to the old principle, in which they were mutually

bearing the cost of blood ransom (diat) among themselves, where every group would redeem

anyone who was really into charitable ways and fair, and remain to be among pious people.

Clause 12:

That people of faith cannot let any problems to happen among themselves but they must be

responsible in contributing to be charitable in paying the blood ransom fairly.

The clauses show that Islam respects every ethnic so that they cooperate with one another

and help in protecting their own ethnics. These clauses had changed people‟s attitude in the

sense that they became more responsible and took utmost care towards their own tribes. Also,

the constitution also decided that the Muslim people and the non-Muslims were endorsed as

ummah to strengthen the societal relations. As the outcome, the pluralistic society would

cooperate and respect one another. This is evident from Clauses 25 to 35. Clause 25 explains

that:

“That the Jewish from Bani ‘Auf are one ummah together with the mukmin. They are free

with their own religion. Muslims with their religion, also their alliances and also themselves.

Except for those are cruel and who are sinned. Thus, it will not be imposed upon other than

themselves and their families.”

Clause 26:

The Jewish Bani al-Najjar were treated the same way with The Jewish Bani ‘Auf.

Clause 27:

The Jewish Bani al-Harith were treated the same way with The Jewish Bani ‘Auf.

Clause 28:

The Jewish Bani Saidah were treated the same way with The Jewish Bani ‘Auf.

Clause 29:

The Jewish Bani Jusyaim were treated the same way with The Jewish Bani ‘Auf.

Clause 30:

The Jewish Bani al-Aus were treated the same way as the Jewish Bani ‘Auf.



Clause 31:

The Jewish Bani Tha’labah were treated the same way with the Jewish Bani ‘Auf except for

cruel people and people who are sinned. Thus, it will not be imposed upon, except for

themselves and their own families.

Clause 32:

That the tribe of Jafnah who are of the Jewish Bani Tha’alabah descendant were treated the

same way with them (Bani Tha’alabah).

Clause 33:

Bani Shutaibah were treated the same way with Jewish Bani ‘Auf and a good attitude must be

able to curb all evils.

Clause 34:

That people allying with Bani Tha’alabah were treated the same way with them.

Clause 35:

That the officers to the Jewish are treated the same way as the Jewish themselves.

These clauses clearly show that ethnicity is prioritised in the Constitution of Medina. This

is to ensure that every ethnic plays its role in helping their members and others in the face of

adversities or threat. Rasulullah SAW had assigned every member of the society to cooperate

and in keeping the peace of Medina. As the result, Medina had become the epitome of Islamic

strength and the main defence in facing threats from great empires like Rome, Persia, Arab

tribes in the Arab Peninsula and the infidels of Quraisy in Mecca (Mustafa Ramadhan, 1991).

The clauses recorded as part of the Constitution of Medina as aforementioned constitute

the basic determination and guidance as collectively agreed upon in the effort to create a

prosperous state of Medina. Although there are small and big conflicts happening after that,

the „ummah‟ formulated based on the Constitution of Medina continued to be endorsed and it

served as the basis to resolve the conflict.

5. CONCLUSIONS

From the discussion above, clearly it is shown that ethnicity is acknowledged by Rasulullah

SAW in the Constitution of Medina. Ethnicity plays the role in consolidating the collaboration

in the pluralistic society at the same time playing the role strengthening the defensive system

of Medina. The togetherness displayed by the people of Medina through the collective

agreement on the Constitution of Medina struck as the symbol of success to the management

of diversity and pluralism. The acceptance and tolerance of the people of Medina rendered

the Medina society as a model of management of the diversity and pluralism in the effort to

form collaboration, responsibility, fairness and respect among different ethnic groups.

KEYNOTES

1. All the three groups were the reason behind the war that broke out between the Aus and

Khazraj for years. For example, the war of Bu’ath that took place in 619 M was fueled by the

Jewish plan to disintegrate the Arab people who had been taking control of Medina since the

middle of 6 M (Shaikh Sofiy al-Rahman Al Mubarakfuri, 2011). Other than that, Bani

Qainuqa‟ had betrayed the Medina Charter by making fun of the Muslim victory in Badr that

happened on 17 Ramadhan, 2 H. Their village was ambushed and they were evicted from

Medina in 2 H. Bani Nadhir were evicted in 4 H following their support for the Quraisy in the

war of Uhud and they had planned to assassinate Muhammad SAW. Meanwhile, Bani

Quraizah were given a harsher punishment where all adult males were murdered, assets



confiscated, women and children thrown out of Medina in 5 H. They had violated the

agreement by helping the Quraisy in Khandak by allowing the enemies to attack the Muslims

from their residential locations (J. Suyuthi Pulungan, 1993). The revocation of the

collaboration with the three groups is based on the decree of Allah SWT in al-Anfal verse 58

meaning:

“Thus, if you (Muhammad) worry if there is a betrayal from one of your people, return the

agreement to them with honesty. Indeed, Allah SWT was not in favour of traitors”.

According to Watt (1956), the eviction was done based on strong argument that the peace

and prosperity in Medina had to be ensured. After the eviction of the main three tribes, other

Jewish groups still resided in Medina. Those who were still living in Medina were the Jewish

groups that had been listed in the Medina Charter namely Bani „Auf, Bani al-Najjar, Bani

Saidah, Bani al-Harith, Bani Jusyaim, Bani al-Aus, Bani Shutaibah, Bani Tha‟labah and Bani

Jafnah (Mat Saad Abd. Rahman, 1995; Ahmad Barakat, 1979). These groups were mentioned

one by one in the Medina charter because they were from different groups. This demonstrates

that the Jewish did not become part of Medina as a unit of the society but as a separate unit. If

the Muslims were at war with some of the Jewish and ordered them to leave Medina, other

tribes would turn a blind eye. They even provided military assistance to the Muslim society

(Ahmad Ibrahim & Dzafir El-Qasimy, 1985).

2. During the migration of Rasulullah SAW, the position of the Jews had weakened and the

position of the Arab in Medina had become stronger. All affairs were dominated by the Arab

and their solidified to the point the Jews were not able to break the apart (Abul Hassan Ali Al-

Hasany An-Nadwy, 1983).

3. There were many opinions with regard to the composition of the people of Medina after the

migration of Rasulullah SAW. For example, Hasan Ibrahim Hasan and Emile Durkheim

opined that the people of Medina comprised of the Muhajirin, Ansar, Munafik (tribes) and the

Jews of Medina. Meanwhile, Majid Khadduri,George E. Kerk and Ahmad Shalaby had the

opinion that the people of Medina comprised of the Muhajirin, Ansar and Jewish (cited from

Zainal Abidin Ahmad, 1973).

4. The Ansar had helped Rasulullah SAW and the Muhajirin during the migration. Their

assistant really mattered to the development of Islam. The word Ansar means assistant,

fighter, protector and others (Hamka, 1985). Rasulullah SAW really adored the Ansar as

narrated by Anas r.a., Rasulullah SAW which means:

“The signs of faith is to love the Ansar and the signs of munafik is to hate the Ansar”.(HR.

Bukhari, No. 12)

5. Ibn al-Qayyim had captured this incident in his note that “Rasulullah SAW had accepted

the Muhajirin and Ansar in a ceremony held in the home of Anas bin Malik. This ceremony

was attended by 90 men, or half of the Muhajirin and half of the Ansar. Rasulullah SAW had

accepted them so they could help each other and so they could inherit the asset property.

Next, surah al-Anfal verse 75 was sent, where it returned the asset property to the rightful

ones according to Shara‟ and not to the ties of solidarity aforementioned” (cited from Shaikh

Sofiy Al-Rahman Al-Mubarakfuri, 2011).

6. Rasulullah SAW had bound the Muhajirin and Ansar namely Ja„afar bin Abi Talib with

Muaz bin Jabal, Abu Bakar Al-Siddiq with Kharijah bin Zaid, Umar bin Al-Khattab with

Itban bin Malik, Abdul Rahman bin Auf with Sa„ad bin Ar-Rabi‟, Abu Ubaydah Al-Jarrah

with Sa„ad bin Muaz, Mus‟ab bin Umayr with Abu Ayyub Al-Ansari and others. After that,

Rasulullah SAW had accepted the Muhajirin among themselves named Hamzah bin Abdul

Muttalib with Zaid bin Harithah, Zubir bin Al-Awwam with Abdullah bin Mas„ud, Rasulullah



SAW with Ali bin Abi Talib and others (Muhammad Sa„id Ramadhan Al-Buti, 1997;Saari

Sungib, 2013).

7. In Ensiklopedia Istilah Agama Islam, ukhuwah islamiah means Islamic solidarity. This

phrase is mentioned in the al-Qur‟an as in surah al-Baqarat verse 220, Ali ‘Imran verse 103,

al-Ahzab verse 5 and al-Hujurat verse 10. Islamic solidarity is beased on religion, similarity

of faith and self surrendering to Allah SWT. The affiliation of Muslims is sealed with the

spirit of assistance, respect, the similarities of rights and obligations, love and so on. Even,

ukhuwah islamiah does not consider the differences in race, descendancy, skin colour, rank

and success (Sosrodirdjo, 1988:159). Ibn Khaldun (1993) explained the importance of

ukhuwah and cooperation in a religious movement. Islamic movement will not succeed

without any strong ties of ukhuwah in the society.

8. In the original text of Constitution of Medina, there was no division of Clauses. The

division of Clause 47 was decided by A. J. Wensinck in his work entitled Mohammed en de

Joden te Madina in 1928 M written by him to enable him to obtain the honorific PhD in

Sastera Semit (Watt, 1956; Izzuddin, 2008). However, Muhammed Hamidullah (1968) had

the opinion that the Constitution of Medina had 52 Clauses where the first part contained 25

Clauses and the second part contained 27 Clauses. Historians generally noted that this

constitution was written in the first year of Hijrah (Ahmad Ibrahim & Dzafar El-Qasimy,

1985). Meanwhile, Muhammed Hamidullah (1968) had given the possibility that the first

section was done in the first year of Hijrah whereas the second part was added in the second

year of Hijrah after the war of Badar.

9. According to Watt (1956), the word ummah comes from the Ibrani language which means

the race or the society. Meanwhile, Abdul Monir Yaacob (1986) opined that in the context of

nationhood, ummah means people or citizens. In the al-Qur‟an there were 52 mentions of the

word ummah interpreted in various verses(Dipetik daripada Izzuddin, 2008).

10. Ibn Ishaq (1970) narrated that Rasulullah SAW had gathered Bani Qainuqa’ in the market

of Qainuqa‟, so Rasulullah had spoken: “To the Jewish people, take heed of Allah SWT from

the catastrophes the way it was on the generations of the Quraisy. Come and embrace Islam.

You all know that I am the messenger of Allah SWT as you can find in your book and as

promised by Allah SWT to you”. They answered: “Dear Muhammad, you lied to us the way

your people do? Do not be fooled, you are indeed against the people who have no experience

to be at war. Thus, you have the chance to change them. Indeed, by Allah if you want to try

and know who we are and our kind, you can do so”. This happened, following the incident

involving a Jewish who had humiliated a Muslim woman at the market of Bani Qainuqa’.

Thus, a fight broke out between the Muslim society and Bani Qainuqa’. This was the first

fight after an agreement was sealed between the Jewish and Rasulullah SAW. The fight

happened as narrated by Al-Tabari dan Al-Waqidi which was in the middle of Syawal, the

2nd year of Hijrah (Muhammad Sa„id Ramadan Al-Buti, 1997).

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