Medina document – The Peace Document in a Multi-culture and religion community
“Translation of the original document and comments on it”
- This is a book from the Prophet Mohammad (the Messenger of Allah) to be followed among the believers and Muslims of Quraish, (the people of) Yathrib , and those who followed and fought with them.
- They are a unique nation and not for anyone else.
- The immigrants of Quraish defend one another from bad deeds or words as they used to in their birthplace. Each section redeems its prisoners of war using justice and grace.
- Banu Auf defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- Banu Al-Harith (Ibn Al-Khazraj) defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- Banu Saida defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- Banu Jashim defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- Banu El Najar defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- Banu Amr Ibn Awf defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- Banu El-Nabit defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- Banu Al-Aws defend each other as they used to and each section redeems its prisoners of war using justice and grace.
- The believers don’t leave anyone burdened with debts or lots of children without generously giving him.
12B. No believer should enter in alliance with another believer’s ally against him. - All pious believers are against (all) anyone of them who does injustice or wants to commit a great crime of injustice, aggression or mischief among believers. All of them are against that person even if he is a son of one of them.
- No believer should kill another believer to revenge for an unbeliever. No believer should not support an unbeliever against a believer.
- Allah’s protection is the same for all, the strong should protect the weak, the believers are each other’s allies and not for anyone else.
- We should help all those who followed us from the Jews and treat them on equal footings.
- All believers’ peace and security are the same. No Muslim should make peace with a non-Muslim during a fight in the cause of Allah unless it is justly agreed upon this.
- All the tribes that fought with us in the cause of Allah should follow one another.
- All the believers defend each other concerning what they lost of souls in the cause of Allah.
- The pious believers are on the best way.
20.b. No unbeliever defends a property or soul for Quraish and shouldn’t protect it from a Muslim. - Who kills a believer with a clear sign should be killed for him unless the killed guardian agrees to settle the matter. All the believers should be against the killer and no other choice but to be against him.
- All the believers who acknowledged this document and believe in Allah and the hereafter should not support a criminal, or shelter him. Whoever supports or shelters him, invokes Allah’s wrath and curse on himself in the hereafter. All his deeds and justice won’t be accepted from him.
- When you disagree upon anything, you must refer it to Allah (Be Glorified His Name) and Muhammad (PBUH).
- The Jews as well as Muslims spend their money during common wars.
- The Jews of Banu Auf and the Muslims form a nation. The Jews have their own religion and Muslims have their own religion too. Whoever does injustice or mischief, destroys only himself and his family.
- The Jews of Banu El Najar have the same rights as the Jews of Banu Awf.
- The Jews of Banu Al-Harith have the same rights as the Jews of Banu Awf.
- The Jews of Banu Saeda have the same rights as the Jews of Banu Awf.
- The Jews of Banu Jushim have the same rights as the Jews of Banu Awf.
- The Jews of Banu Aws have the same rights as the Jews of Banu Awf.
- The Jews of Banu Thalaba have the same rights as the Jews of Banu Awf. Whoever does injustice or mischief, destroys only himself and his family.
- Jafnata is a sect of Thalaba so they have the same rights as Thalaba.
- Banu Al-Shatibia have the same rights as the Jews of Banu Awf. The good deed is completely different from the mischief.
- The supporters of Thalaba have the same rights as them.
- The supporters of the Jews have the same rights as them.
- No one should get out of the alliance unless he gets a permission from Muhammad (PBUP).
- The Jews should spend and so do Muslims. They should stand as one man against whoever fights the people participating in this document. They should give advice to each other. The good deed is completely different from the mischief.
- No one should be harmed by his ally’s deeds. All should support the oppressed.
- Yathrib is a sanctuary for those who signed this document.
- The neighbour has the same rights as oneself.
- All other people’s prohibited actions should be protected unless those people permit so.
- Any disputes occurring among those who signed this document should be referred to Allah (Be Glorified His Name) and Muhammad the messenger of Allah (Peace and Prayers of Allah be upon Him). Allah’s judgment approves the best that comes in this document.
- Quraish or its allies are never granted asylum.
- Those who signed this document should stand together to fight whoever attacks Yathrib.
- If they are asked for peace, they should agree and abide by it. If they ask the believers for peace, the latter should agree and abide by peace except those who fought in religion.
45.b. Every party has its share according to its place. - The supporters of Aws’s Jews have the same rights of the people who signed this documents. They side with the good deeds of the people included in the document. Good deeds are completely different from bad deeds. Everyone is responsible for his actions. Allah supports the best of this document.
- This document doesn’t defend any oppressor or sinner. Whoever gets out of Medina is safe. Whoever stays is also safe except whoever does injustice. Allah and His Prophet Muhammad (Peace and Blessings of Allah be Upon Him) grant asylum to those who are pious.
The Life of the Prophet – Ibn Hesham 2/150-151
We don’t exaggerate, if we say that the dialogue became the characteristic of the current age. The dialogue means that the different groups of the human communities living together will make a dialogue between them attempting to understand each other and acknowledge each other as well as extracting the mutual principles existing between them as much as possible, and that will represent a legal background assisting them to live together safely and peacefully.
Concerning the Quran view, we can say that the human beings were created with different characteristics, and it will be wrong if we take this difference as a cause for the conflict and controversy. Such fault will lead to the infringing of the safety and peace, and it will prejudice the humanity so much, and it may also destroy the whole bridges of understanding. While the right thing is to consider all of these differences as redolent flowers, each one of them has a special beauty and scent, as a human blessed garden.
There are two ways by which the people can live together, one of them is the use of power and violence, and the second one is done when the free persons reach the understanding among each others and establishing this understanding with a certain legal contract, and appointing the manner of acting, dealing and the rights of every human being and his responsibilities. The constitutions, laws, undertakings and human charters was set only for asserting this issue. If the provisions of the treaties and charters are not existent, the social peace and the political unity can not be achieved. The most important part hereto is that these treaties must be registered with a free human will and the consent of the whole parties without any forcing.
The subjects raised currently in front of democracy, in spite of our different view points whether positively or negatively, and the measurements which are taken and followed by any political regime are related to the assuring of that a social group, of the different social groups, will use its will freely for affecting on the centers of decisions making and knowing the civil organizations usability of its rights in expressing their opinions. We can say that Islam has a rich inheritance in this concern, as Islamic history and Islamic historical experiment generally accepted the various confidentialities of the whole different religious, national, cultural or linguistic groups. Many religions, doctrines, cultures and communities find the possibility of living peacefully in the shade of Islam.
The document of Medina is considered an obvious and good example for being applied already in the practical fact, and an example for living together peacefully. We have to review the document of Medina and inspect it from this view point.
The historical value of the document:
The German orientalist “Wellhausen” is the first person who knew this document and presented it to the scientific communities in the modern age. We owe favor to Mr. / Mohamed Hamied Allah – may God rest his soul -to his wide researches concerning the fame of this document in the Islamic world, and concerning our comprehensive awareness with the historical circumstances and the social environment upon the issuance of this document.
Mohamed Ibn Isaac was the first one who registered this document (died in 151 A.H.) and it was said that Ibn Sayed El Nas and Ibn Kassir had registered this document and included it in their books, and El Bihiqi included the paragraphs (from 1 to 23) concerning the organizing of the relationship between the immigrants and the supporters showing its source. Ibn Hisham (who died in 213 A.H.) mentioned this document in his book (the prophet biography) with a more detailing way than Ibn Isaac. The document is also mentioned wholly in ” the funds” book written by Aby Obaid, and the book of “the Funds” which was written by Ibn Zangawya. The sayings of the prophet books indicated that the paragraphs (1 – 23) discussed the relationship between the Muslims and was written in the house of Anas Ibn Malik – May Allah be pleased with him – while the paragraphs (24 – 47), which organize the relationship of the Muslims with the unbelievers and Jewish, were written in the house of Bent El Hareth. Noting that – if we ignore the names of the tribes and places – we find that the whole legal principles of this document and the provisions included in it are existing in many Quran verses and sayings of the prophet.
It is likely that this document was written and signed in the first year of Hegira (622 A.D.), Wellhausen had divided the main material narrated by Ibn Hisham and Abu Ubeida into 47 clauses, and afterwards Hummeid Allah subdivided these clause and the final number became 52 clauses.
The social Environment
The Islamic call which our prophet (Peace and Blessing of Allah be Upon Him) began in Mecca in 610 H only attracted a few people to Islam. When their number increased by time, they faced a lot of hardships and molestations. The number was still small after the elapse of 13 years in Mecca, hence the prophet (Peace and Blessing of Allah be Upon Him) had no choice but to leave Mecca and search for another place where they could enjoy freedom and security. They had to emigrate to Habasha twice at first then to Medina.
Mecca was one of the most important political and commercial posts in the Arabian peninsula. The existence of El Kaaba and the biggest and noblest Arab tribes in Mecca increased such importance – it was one of the most religious centers for long times. Due to these features of the place, Mecca was well organized in respect of the political and administrative aspects. In addition to the city’s political and bureaucratic centralism, the city seemed to have a confederative rule – due to the presence of free tribes within it. However, Medina – Hegira City – lacked such political unity. While the tribes of Quraish in Mecca and Thakeef in Taaef established such political unity, there wasn’t any political unity in Medina due to the continuous conflicts and wars between the tribes living there such as the Arab tribes of ( Al-Aws and Al-Khazrag) and the Jewish tribes of (Banu Kainukaa, Banu Al- Nadeer and Banu Qureiza). Wellhausen says that the Prophet (Peace and Blessing of Allah be Upon Him) could establish a wonderful political unity amidst that restless atmosphere in Medina among such tribes who were in a dire need of such political unity. The political unity established was a new and different matter the Arabs didn’t witness before. The researchers made sure that the difference between Mecca and Medina in respect of the political, social and economic environment enabled Muslims to put down roots in Medina and to establish a new political unity there.
The absence of a central political authority in Medina was so evident in the social life and the defense arena too. Lack of common defense led each tribe to build a fortified defensive fence. Ibn El Najar said that there were 13 fences for the Arabs there. These fences acted as demarcation zones between a tribe or a group of tribes and the other tribes. The expenses of the common defense – regarding Jews- were paid from a public fund. The other tribes established something similar to the social guarantee fund to pay blood money. Although the Jews had the Torah, there wasn’t any written law to regulate the relations between the individuals or the tribes. All the disputes and conflicts were settled by arbitrators and upon the prevalent practices. As there were no clear laws, the strong parties didn’t respect the decisions made by those arbitrators which meant the continuity of injustice and loss of rights.
There were very few people who could read or write in Medina. The Jews spoke Arabic but used to write it in Hebrew. They used to perform their religious rituals and teach their children in “Schools House” or ” Schools”. On the contrary, the Arabs were deprived of such scanty chance of learning. Their inability to write made them feel that they were inferior to the Jews.
There wasn’t any harmony between the two sectarian groups ( The Arabs and the Jews). It is worthy mentioning that while there were wars between the Arabs and the Jews, there were wars between the Arab tribes themselves and the Jewish tribes as well.
According to Ibn Hesham, the majority of the Jewish tribe of Banu Qainukaa allied with the Arab Tribe Al-Khazraj. The majority of the tribes of Banu El-Nadeer and Banu Qureiza formed alliances with the Arab tribe of Awss. The most ferocious battles were between Al-Awss and Al-Khazaraj. Researchers say that the violent war of (Buath) between these two tribes continued for 120 years.
In fact, these ferocious wars between these two tribes – who belonged originally to one tribe – drove Medina and its quarters to a state of mess, disturbance, instability and aroused a kind of despair. Few days before the Prophet’s ((Peace and Blessing of Allah be Upon Him) immigration to Medina, its people considered making Abdullah Ibn Awbi a king in order to have a central authority that could put an end to such conflicts and clashes.
The close relations between the people of Medina and Persian and Rome made them think that the royal system could establish stability and put an end to confusion. However, Abdullah Ibn Awbi’s character was so weak. He was narrow-minded and concerned with his own interests. The conflicts tearing the city far exceeded his abilities. The coming of the prophet(Peace and Blessing of Allah be Upon Him) was made easier by the absence of central political authority. According to Aisha ( May Allah be pleased with her), the restless atmosphere in Medina promoted the position of the prophet ((Peace and Blessing of Allah be Upon Him) there.
The Parties Signing This Document
The first thing that the Prophet did upon his arrival in Medina was housing the new immigrants and taking the necessary measures to secure the life needs for them and their families. He established the relations of social and economic co-operation between the Muslims of Medina (Supporters) and the Muslims of Mecca (Immigrants). The prophet called this relation “Brotherhood”. 45 supporters and 45 immigrants with a total of 90 persons took part in the process of brotherhood. Historical resources indicate that there wasn’t any immigrant but took part in such brotherhood.
After these developments, three social groups appeared in Medina as follows: Muslim, Jews and the Arab unbelievers. The Muslim group consisted of the immigrants from Mecca and the supporters of Medina from the tribes of Al-Aws and Al-Khazraj. That social form was a strange and unknown matter in the lives and traditions of the Arabs in the Arabia. The tribal traditions were based upon the relations of blood and kinship. Despite these traditions, some people of different religions, races, nationalism and different geographical places formed a different social group. The evidence assuring this is that the second article of the Medina document referred to a political group based on religion and different from all other people.
Needless to mention that the city was not only composed of Muslims but it also contained Jews who had settled there since ages in addition to the Arabs who hadn’t embraced Islam yet. Consequently, the Prophet (Peace and Blessing of Allah be Upon Him) faced an urgent need to bring together all these social sects and secure their living together without problems.
Solving the Dilemma
To find a way out of this dilemma, the prophet began to inspect the social, religious and the demographic structure of Medina. Then he made a demographic statistics of Medina which was so completely strange to the traditions and practices prevalent at that time. The statistics showed that the number of population in Medina was 10 thousand people composed of 1500 Muslims, 4000 Jews and 4500 Arab unbelievers. The Prophet ( Peace and Blessings of Allah be Upon Him) took another step, he defined the boundaries of Medina and put signs on its four corners, consequently he defined the demarcation zones of “Medina State”. By virtue of article 39 of the document, the area contained within these boundaries or inside the valley of Yathrib (Al-Guf) became the area of the sanctuary.
On the one hand, the Prophet (Peace and Blessings of Allah be Upon Him) was trying to house the immigrants and secure their adaptation with their new environment, on the other hand, he was trying to comfort the Jews and the other Arabs. He told them that his end was to ensure a secure atmosphere for those who embraced the new religion. In fact, the Muslims followed what was revealed during their stay Mecca, Allah says what can be translated as: ” To you be your Way, and to me mine” (al-Kaafiroon: 6). But Quraysh refused that project which entailed tolerance of multi-religions, and they tried to stop the Prophet (Peace and Blessings of Allah be Upon Him) from proclaiming his religion and they chose to dissuade those who wanted to embrace Islam using pressures and all kinds of torture.
Though it is not right to mention hypotheses, we can say that if the unbelievers of Mecca had allowed the Muslims the freedom of opinion, ideology, practicing their religion and conveying it, they wouldn’t have emigrated and stayed in Mecca. During the Prophet’s stay (Peace and Blessings of Allah be Upon Him) in Mecca, he had only two demands: first the freedom of conveying his religion and the other was to practice the principles of religion in a quiet atmosphere without any molestations. These two kinds of freedom are human needs in the past, present, future till the doomsday.
There was no need in Medina for the Prophet (Peace and Blessings of Allah be Upon Him) to change the strategy he had followed in Mecca. His life in Medina was a reflection, explanation and continuity of the social, or institutional side of the revelation revealed upon him in Mecca. That’s to establish a social and collective project based upon freedom. The groups which enjoyed self-rule could live together in one general society or develop a political system facilitating peaceful co-existence for all. No doubt, the proclamation (The call to the new religion) was to continue without forcing anyone to embrace a certain religion in addition to removing all the obstacles hindering those who wanted to change their religion.
Following the arrival in Medina, a big council involving the supporters and the chiefs of the immigrants was held and the rules and the principles of the aforementioned brotherhood were most likely discussed. The articles 1-23 of that document were defined and written down during that meeting. In other words, the form of the legal and social relations concerning the Islamic group were registered in legal articles.
The Prophet (Peace and Blessings of Allah be Upon Him) had many discussions not only with the chiefs of the Muslim tribes but with the chiefs and representatives of the other non-Muslim groups as well. The first meeting was held in the house of Anas Ibn Malek (May Allah be pleased with him) then with the chiefs of Muslims and Jews in the house of Bin Al-Harith where the main principles of the new “Medina State” were agreed upon. According to the researcher and scientist Muhammad Hummeid Allah, “the constitution of the new state” was partly a social contract between the groups contained under the umbrella of the new state. This constitution was the document of the Medina in discussion now.
Undoubtedly, the two meetings were held in an atmosphere of free dialogue. The representatives of the different groups presented their demands and priorities and listened to the other opinions, discussed and defined the main points and the common framework, then the material of this framework was written down.
The Provisions of the Document
Mr. Muhammad Hummeid Allah thinks that the new document was not only the constitution of the new Islamic state, but it was also the first written constitution in the world at that time. According to the information we received from Anas (May Allah be Pleased with him) and others, the document appeared as a consensus and agreement of all parties upon it at the end of discussions. This is true as the Prophet (Peace and Blessings of Allah be Upon Him) who secretly fled from Mecca by night, didn’t have the ability to force anyone to write a document that satisfied his interests only. Putting in consideration that the followers of the Prophet(PBUH) didn’t exceed 15% of the population of Medina. That’s to say that forcing others -who were more than his followers concerning number and arms- to accept such a document was impossible.
The other factors that led to the acceptance of this collective document based on the agreement of all the parties at the end of the meetings held by the prophet (PBUH) with the other parties were: putting an end to the state of confusion and absence of security spread in Medina after 120 years of war and grudge. Medina itself couldn’t reach a solution, stability, social and political peace with the other political forces in it. It was like waiting for a saviour. While Medina was deteriorating economically because of the non-stop wars, there were sings of new war in the horizon. At that critical time, a strange man appeared and explained the ways of living together safely with the other groups of Medina and called all the groups to comply with the legal principles that ensured the rights of all.
The most important thing was that each party accepted the existence of the other parties without forcing them by any means. Accepting them as they were, and in the way the defined themselves, respecting their rights and ideas in the light and protection of law.
We should not forget that the Jews – who were a party in this document – weren’t considered “non-Muslims under Muslim rule”. They didn’t pay tributes “Jizyah ” to any rule, authority or any other country. The verse of Jizyah was revealed in the tenth Hegira Calendar. This showed that the involved parties in this document didn’t pay Jizyah until that date and they weren’t regarded as non-Muslims under Muslim rule.
In addition, the non-Muslim Arabs took part in this document as – according to the prevailing Arab customs and traditions at that time- “allies”. According traditions, if a tribe or a clan entered into an agreement, their former allies would form an indirect party in this agreement. We know well that the Surah of Al-Taubah was a warning of cutting all political relations and war. However, the non-Muslim Arabs who signed treaties were excluded from this war and shouldn’t have been harmed. Allah says what can be translated as: ((But the treaties are) not dissolved with those Pagans with whom ye have entered into alliance and who have not subsequently failed you in aught, nor aided anyone against you. So fulfill your engagements with them to the end of their term: for Allah loveth the righteous.) Al-Taubah: 4)
The main principles of the Document
The first principle: all projects aiming at establishing justice, right, respecting law and rights and achieving peace and stability politically and socially among people should be in the form of a treaty or a document. All the social groups or their representatives should take part in the preparation or development of such treaty or agreement. In addition, this should occur in an atmosphere of freedom, discussion and consultation among these groups.
Due to the lack of harmony among these groups, it was necessary that every article of this document reflected participation and agreement of these parties and the result of the voting was to be registered. Every settled article was considered a provision of this document. Any article causing conflict between the parties were left for these parties. The settled articles were included in the treaty while including any others in the field of freedom (Self-rule). This was an evidence for the rich divergence within this unity, that’s to say the right of “collectivism”.
The second principle: This principle showed the choice of “participation” instead of “Domination”, as a dictatorial political system didn’t accept any diversity or differences, on the contrary we could notice that the document mentioned the names of the Muslim tribes, Jewish tribes one after the other. It also referred to the unbelievers in a different article (Article: 20/B).The word “ally” mentioned herein referred to the tribes, clans and groups that entered into a treaty or agreement with another tribe who were not related by blood. This meant that all social parties signing that document represented at the same time the tribes or groups related to them. These related tribes had the same rights and responsibilities. Nevertheless, “Articles No/20 and 43” referred to special rules concerning the unbeliever Arabs. These special rules aimed at preventing any political or social co-operation between the unbelievers of Medina and Mecca. It is noteworthy mentioning that the unbelievers of Medina didn’t have any desire for such co-operation in order not to put themselves into trouble. They desired more to enjoy all rights and freedoms with others in the Medina state (Shown in Article No.39). The document ensured their freedom and rights according to the law. We know that the unbelievers of Medina – forming a party in the document – continued living in Medina without any problems with Muslims even after the battles of Badr and Uhud against the unbelievers of Mecca.
We conclude that every religious or ethnic group had its freedom of culture and rights. In other words, every party’s attitude towards religion and passing laws concerning the society, trials, culture, trade, arts, worship and organizing everyday life matters would stay as they were and according to the desire of these groups and they could express themselves freely in the previous fields within the legal and cultural norms. Article No.(25) ensured all these rights.
Article No.(42) showed that in the event of any conflict leading to dangerous consequences, it was to be referred to the Prophet (PBUH). It was clear from the verses of the Ever-Glorious Quran, the Prophet’s (PBUH) Hadiths and the Prophet’s life that this article was put forward by the Jews and the unbelievers. The chaotic situation in Medina shook the confidence and peace among the tribes. Consequently, all parties agreed that difficult problems should be submitted to a senior expert to find a solution to it. The expert chosen was the Prophet(PBUH) as he was neutral coming from outside Medina. The Ever-Glorious Quran mentioned that the Prophet could solve the claims of the people if he wished and that he had the ability to do so. Allah says what can be translated as: (If they do come to thee, either judge between them, or decline to interfere). (al-Ma’idah:42). By virtue of this verse, the Prophet used to make them choose whether they wanted the judgment according to the Torah or the Ever-Glorious Quran. The Prophet (PBUH) was in the position of the “Judge” not the “Ruler”. It is our duty to add that considering the cases of non-Muslims or giving them the right to settle their claims and problems – specially the civil claims – in their courts became one of the non-Muslims’ rights at that time till the end of the Ottoman empire.
Article “23” showed that the Prophet (PBUH) was the absolute judge in the religious matters concerning Muslims, but he consulted the others concerning the administrative matters. This was so natural as Muslims appointed him and agreed to follow him from the very beginning . This is an adequate matter for the Islamic religion that doesn’t differentiate between worship and rights. This article – in principle – shows that the Islamic religion oblige Muslims only.
Those who accuse Islam of dictatorship don’t know this fact well. If people are free to choose their religion, this entails that the different forms of the social life and its laws should be in accordance with religion and religious ideas. Hence, the Islamic religion and laws oblige Muslims only and exclude other people. Non-Muslims aren’t asked to work upon these Islamic rules. This was a condition – and a guarantee – for the freedom of religion, emotions, freedom of speech and letting others to live according to the teachings of their religion. The Prophet (PBUP) could establish these two conditions 1400 years ago and registered them within the laws and rights. On the contrary this has not been achieved in our contemporary world up till now.
This document was universal, objective and applied to all social sects. Muslims, Jews and unbelievers couldn’t violate its general framework.
This in itself was a great revolution. According to this new legal entity where a criminal is not protected by any sect or group, justice becomes so evident, peace not only prevails but it becomes a common social responsibility among all the parties (Articles No. 12, 13, 21). This meant that crimes and punishment had become an individual matter and the concept of collective crimes of punishment came to an end. However , paying blood money by the criminal’s tribe didn’t violate this legal basis. Clause “12/B” allowed the individuals – outside this document – to enter into other agreements with the allies of the others.
What concerns us about this document is that it was written in 622 G upon discussions and consultations among different social and religious sects and it was put into effect.
We can infer some main rules from the provisions of this document if we want to generalize it. These rules can be a source of aspiration for solving a lot of our problems. There are a lot of Hadiths, verses, individual and local experiences in the Islamic history in addition to the provisions of the Islamic law which support the great project aimed at by this document. The experiences that filled the Islamic law in this concern were a reflection of the spirit of this document and explanation and application of its guidelines. As we witness nowadays a lot of problems such as the Arab-Israeli dispute, regional conflicts, claims of cultures clash and terrorist acts, we are in a dire need for projects that adopt contracts, dialogue and discussions as a basis for them. That’s, we need projects that believe in multi-ideologies.
References:
(1) Sahih El-Bukhary
(2) The Life of Muhammad – Ibn Hisham
(3) El Tabakaat El-Kubra – Ibn Saad
(4) Political Documents – Muhammad Hummeid Allah
This essay was translated from Turkish by: Arukhan Muhammad Ali, then to English by Ali Tawfik-Egypt