LESSONS FROM THE BLESSED PROPHET FOR A PLURAL SOCIETY
Pluralism amounts to the positive and purposeful coexistence of diverse streams of people. This phenomenon may be described as ‘Unity in diversity’ and a ‘group of heterogenous persons behaving like a homogeneous whole.’ The diversity may be on account of varied factors including language, dialect, civilisation, history and religion (worldview). There may be a difference of opinion about the desirability or otherwise of the multiplicity on account of the last-mentioned factor i.e., religion. A person with a firm belief in his belief may have a natural desire that everyone else should follow suit. But such a desire for any universality on account of any other factor is not desirable. It would amount to making the human race a herd of look-alike animals making similar noises and behaving in the same manner. The beauty of human beings emanates from their positive mutual engagements despite their inherent multiplicities.
Human beings have always been diverse on earth. This is true about both the desirable and undesirable factors, to say so. Even in religious beliefs, there was no point in time when everyone has, had total agreements. And this can be emphatically asserted that that stage will also not come in any future date on this planet. Total unity of the faith will be a phenomenon of the day of resurrection. The fait-accompli for this is a diversity of faith ‘here’ and unity on that account ‘hereafter!’ This is the natural outcome of the human test in this world for which he is provided with freedom of choice.
We intend to study the lessons from the life of Prophet Muhammad (peace and blessings of Allah be to him) in such a situation of a non-homogenous society on all possible counts. Out of the total twenty-three years of his prophethood, the Blessed Prophet stayed in Makkah for thirteen years and the rest in Madinah. Those thirteen years in Makkah were full of trials and tribulations and he was not in a position to shape-up society of his free will. That was a period of consolidation of the articles of faith and human resource developments of his followers. He had no authority to go beyond, any further. In Madinah, he was in full command as a sizeable population of the city had accepted him as the prophet of Allah. We intend to examine how he handled the issues emanating from diversities in his early days in Madinah.
JUST AFTER MADINAH ARRIVAL
The Prophet (peace and blessings of Allah be to him) handled effectively the issue of rehabilitation of the Muhajir (migrants) from Makkah. The Muslims of Madinah are referred to as Ansar (helpers) because they helped the migrants to settle in their city. The Prophet assembled these two groups of persons in the house of his companion Anas bin Malik and made each one a brother in faith with one from the other group. This brotherhood was strong enough and initially, it was ruled that they will inherit the properties of the other brother on his demise. Later, the Qur’an eased the situation and limited inheritance to blood relatives. They were about ninety persons: forty-five Muhajir and an equal number of Ansar. Although they were Arabs they had distinct characteristics. The muhajireen were traders or craftsmen with no exposure to agriculture. The Ansar were farmers and they shared their hard-earned crops equally with their these foster brothers in magnanimity which may be the only recorded event in human history. The Muhajir, with their specialisation in business and trade, soon made Madinah a business hub and a new form of economic growth in the name of Madinah market grew. And all this assimilation and development, using multiplicity for a positive development of society was spearheaded by the Holy Prophet.
Dr Muhammad Hamidullah has cited four further concerns that the Prophet was required to address at the earliest in Madinah. Those were:
(1) Definition of the rights and obligations, his own as well as those of local inhabitants.
(2) An understanding of the non-Muslims of the city, particularly the Jews.
(3) Arrangements for political organization and military defence of the city.
(4) Compensation for the loss of life and property suffered by the refugees at the hands of the Quraish of Makkah.
The Prophet got the Charter of Madinah negotiated, drafted and signed that addressed effectively all the above issues.
THE MADINAH- CHARTER
Dr Hamidullah calls it the first written constitution of the World and says that it is an invaluable example of the legal language and manner of document-writing of the time. His translation of the charter comprising 53 sentences and divided into 47 clauses is produced elsewhere in this magazine (Radiance Viewsweekly). Madinah city and its vicinity were inhabited by two distinct groups of people; the Arab section and the Jew- section. The Arabs were divided into twelve tribes of Aws and Khazraj and the Jews were divided into ten tribes of Banu Nadhir and Banu Quraiza,
The first twenty-three clauses of the document addressed issues relating to Muhajir and Ansar while the rest twenty-four clauses were devoted to the rights and obligations of the Jewish tribes of Madinah.
Scholars are divided as to the timing of the signing of the charter. Some scholars held that the whole charter was drafted and signed in one go in the initial days of the Prophet’s arrival in Madinah, while other scholars, including Dr Hamidullah, opine that the first part comprising up to clause 23 was signed in the initial days while the rest (from Clause 24 to 47) was signed after the battle of Badr when the Jews understood fully well the new realities of life in Madinah.
SHORT COMMENTARY ON MADINAH-CHARTER
This commentary is intended to highlight how the Prophet made constructive use of the available diversity for the well-being of all concerned.
The first clause delineates all the parties to the deed: God, the Prophet, Followers of the faith from Makkah and the people of Madinah, and keeps the door open for those joining later. However, the second clause, interestingly, describes the two groups from Makkah and Madinah as one political unit (Ummat).
Clause 3 to 11 meticulously is devoted to each sub-group and describes their rights and obligations severally. This is a case of providing recognition to every unit and sub-unit and providing them also same rights and obligations. This is a classic example of both recognition and equality in the eyes of law, necessary ingredients of a just society.
Clause 12 urges the believers not to let anyone remain hard-pressed in debt. Justice alone would not suffice and s society must have provision for equity too for the under-privileged and persons in need.
Clause 13 may be quoted, verbatim, hereunder:
“And the hands of pious believers shall be raised against every such person as rises in rebellion or attempts to acquire anything by force or is guilty of any sin or excess or attempts to spread mischief among the believers; their hands shall be raised all together against such a person, even if he be a son to any one of them.” [Stress added]
Raising hands against tyranny, rebellion and misuse of force even if the sinner is as close and dear as a son is also a necessary prerequisite of a just society.
Although Jews participated in the deed from Clause 24 onwards, their mention was made on its own in the first part of the document in clause 16 as under:
“And that those who will obey us among the Jews, will have help and equality. Neither shall they be oppressed nor will any help be given against them.”
Clause 23, the last clause of the first part, prescribes that in the event of any difference, the same would be referred to God and to Muhammad (peace and blessings of Allah be to him). As this first part covers the distribution of rights and obligations between the believers, this clause is but natural. However, we find a similar provision in clause 42 which says that if any trouble may be feared on account of any murder or quarrel, that would be referred to God and God’s Messenger.
The second part of the document has clear provisions like a military alliance. It aims to make Madinah a peace zone. Clause 39 says, “the valley of Yathrib (Madinah) shall be Haram (sacred place) …” It provides for the protection of Madinah from any aggression, particularly by Quraish, and every party to the agreement should defend the place that faced their part of the city (Clauses 43, 44 and 45). Both parties shall defend jointly and bear their respective expenses (Clauses 37 & 38).
This part of the covenant, dealing with the rights and obligations of Jews in and around Madinah, also mentions every clan of the Jews in the same breath, recognising them severally, without any favour. This is a relevant fact because all these tribes of Jews were not on good terms with each other. Madinah-Charter described them as one political community (Ummat) along with the believers (Clause 25 to Clause 33). These clauses further described the freedom of practice of religion saying, “for the Jews their religion and the Muslim theirs.”