By Michael Lecker
ISBN-10: 0878501487
ISBN-13: 9780878501489
This rfile, identified in Orientalist jargon because the “Constitution of Medina,” is approved, even through iconoclasts of the sector, as an unique record going again to the Prophet Muhammad. but, for a few cause, it has now not acquired its fair proportion of scholarly cognizance. This ebook is an try and treatment this example, and comprises the 2 recognized models of the “Constitution,” based on many resources. this is often via introductory chapters facing the Muslim and Jewish teams that participated within the rfile. ultimately, there's a translation and an in depth remark at the clauses. during this e-book, the writer argues that almost all of the Jewish tribes of Medina, together with the massive ones, didn't perform the “Constitution”; the most tribes had extra rudimentary, non-belligerency treaties with Muhammad. moreover, the idea that the “Constitution” declared every one Jewish workforce as an umma or neighborhood rests on a defective studying: in truth the partaking Jews obtained a warrantly of defense (amana). This monograph will increase the assets to be had for the examine of Muhammad’s options and guidelines almost immediately after his arrival at Medina.
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Extra info for The "Constitution of Medina": Muḥammad’s First Legal Document
Example text
9 Cf. v. sfra (W. Raven), 662a: the Kitab was an agreement between MuJ:iammad and "the believers and Muslims of ~uraysh and Yathrib". Hoyland, "Sebeos, the Jews and the Rise of Islam", 95, renders: "This is a writing of MuJ:iammad ... between the believers, (namely) the Muslims of Quraysh and Yathrib and those who follow them ... ". For the terms Muslim and Mu'min cf. Denny, "Some Religio-Communal Terms and Concepts in the Qur'an", 36-42. 10 See a similar ABBA parallelism in the Prophet's treaty with the people of Ayla that prescribes a guarantee of security: li-yur,anna b.
9 However, deviating from Wellhausen's view, Hirschberg (139) argued that the Na<;l1r and Quray~a, unlike the Qaynuqa', were not clients of the Arabs, and hence were not party to the Kitab. In his opinion the Jewish groups in the Kitab were remnants of the Jewish population in northern Medina that had been driven out by clans of the Aws; these remnants lived among the Aws as clients. Adopting Wellhausen's interpretation of the phrase Yahud Ban1 so-andso, Watt (194) wrote: By about the time of the hijra all the lesser Jewish clans or groups in as-Samhudfs list had lost their identity, or at least had ceased to be of political importance.
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The "Constitution of Medina": Muḥammad’s First Legal Document by Michael Lecker
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