Division of Society in Madīnah and Treaty with the Jews

It has already been mentioned that prior to the advent of the Holy Prophet(sa), the population of Madīnah was divided into two segments. One was of the idolatrous people consisting of the Aus and Khazraj, and the second was of the Jews, which consisted of the three tribes already mentioned above. The arrival of Islām resulted in the creation of a third community, i.e., the Muslims. When the Holy Prophet(sa) arrived in Madīnah, another section was added to the population of Madīnah, which was known as the hypocrites. In other words, the blessed person of the Holy Prophet(sa) was like that heavenly rainfall, by which all kinds of plantation, be it good or bad, begins to manifest itself. After the migration of the Holy Prophet(sa), even the Muslim population of Madīnah was distributed into two branches, and the terms Muhājirīn and Anṣār were introduced. As such, the following segments now existed in Madīnah:

1. FIRSTLY: The Muslims who were distributed into two branches:

   1. The Muhājirīn, who were generally residents of Makkah, and had left their homeland, distressed by the persecution of the disbelievers.

   2. The Anṣār, who were residents of Madīnah, and took it upon themselves to afford assistance and protection to Islām, and the Founder of Islām. Almost all of them were from the Aus and Khazraj tribes.

   SECONDLY: The hypocrites, i.e., those people from the Aus and Khazraj who had apparently become Muslim, but were disbelievers at heart, and would secretly conspire against Islām and the Founder of Islām. Moreover, such people were also considered as being part of this group, whose actions, despite having believed, were generally at odds with true believers. Their relations with non-Muslims remained unaltered.

   THIRDLY: The idolaters, i.e., those people from among the Aus and Khazraj who still firmly believed in polytheism.

   FOURTHLY: The Jews, who were divided into the Banū Qainuqā‘, Banū Naḍīr, and Banū Quraiẓah.

Among these four sections, the first group and both of its branches were completely united around a single nucleus, because their eyes would look up to a single person in every matter. Although their habits, customs, and manners were different from one another, and in accordance with the ancient custom of Arabia; practice and tradition, their unification was not an easy task, but the doctrine of Islām, and the magnetic personage of the Holy Prophet(sa), suppressed all other emotions. The second group, which was of the hypocrites, was an extremely dangerous group. Apparently these people were Muslims, but in their hearts they were staunch enemies of Islām, and would burn in their malice and envy against the Holy Prophet(sa). In many instances, their secret conspiracies, and hidden mischief, brought about extremely dangerous situations for Islām and the Holy Prophet(sa). However, since these people were apparently referred to as Muslims, and classified themselves as being followers of the Holy Prophet(sa), for this reason, they had no choice but to live their lives with the Muslims. In the very least, they were compelled to apparently submit to the rule of the Holy Prophet(sa). The third group was of the idolatrous people. These people existed in substantial numbers at the time of the migration, but afterwards, their numbers quickly began to diminish. In no time, the city of Madīnah was cleansed completely of the element of polytheism. Although these people were not Muslims by religion, but under the influence of Arab civilization they felt a need to live in harmony with the majority of their Muslim brethren. Therefore, in a political context, these people were also under the flag of the Holy Prophet(sa), and submitted to his rule. The fourth group however, which consisted of the Jews was free and independent in every respect. It was far from the wise disposition of the Holy Prophet(sa), to leave the Jews of Madīnah without a treaty in such circumstances, when the peace of the city and the lives and wealth of the Muslims were in potential danger. Moreover, due to the enmity of the Quraish, it was a matter of life and death for the Muslims. As such, very little time had passed since the migration, when the Holy Prophet(sa) gathered the Muhājirīn, Aus and Khazraj on the one hand, and the Jewish leaders on the other, and presented the need for a mutual treaty between the various people of Madīnah. Under this treaty, the future peace of the city, and the protection and welfare of different people, could be maintained; and no prospect of conflict or treachery would remain. Hence, at first, the Holy Prophet(sa) established a few rules with relation to the internal policy and administration of the Muslims, among the Aus and Khazraj. After this, a treaty was mutually agreed upon with the Jews, which was formally put to writing. This treaty, which has been alluded to in the Aḥādīth and Holy Qur’ān, has been recorded by history in full detail. At this place, we present the primary conditions of this treaty in our own words before our readers:

1. The Muslims and Jews would live together with sympathy and sincerity, and would not oppress or wrong each other.

2. All people would enjoy religious freedom.

3. The lives and wealth of all citizens would be honoured and safeguarded, except that an individual was guilty of oppression or criminality.

4. All disputes and conflicts would be presented before the Messenger of Allāh for his judgement, and all verdicts would be in accordance with Divine Command (i.e., the Sharī‘at of every specific people).

5. No party would set out for war without the permission of the Messenger of Allāh.

6. If another nation waged war against the Jews or Muslims, one would stand up in defense of the other.

7. Similarly, if Madīnah was attacked everyone would defend it collectively.

8. The Jews would not provide any aid or protection to the Quraish of Makkah or their allies.

9. Every community would bear their own expenses.

10. This treaty would protect no tyrant, criminal, or wrongdoer from punishment or retribution.1

Due to this treaty mutual relations between the Muslims and Jews were strengthened. In a way, the foundation of a structured government was established in Madīnah, whereby every community, despite being free in its religious and internal affairs, was regulated by a common law and central government. The Holy Prophet(sa) was declared to be the head of this central government.