One of the most overlooked issues on the international stage is the role of Islam and its cooperation with other religious entities. Many individuals love to state that it leaves no room for others outside of the Muslim world. In this assumption, they fail to take into account the current affairs on the world stage, primarily that of Africa.
Initially gaining its independence from British imperialism in 1963, Kenya became a source of hope for freedom from oppression. However, that freedom was not mutually felt by Muslims in the minority. Since independence, international reports of violent acts against Muslims have continuously been filed. Several organizations such as the Kenyan Commission on Human Rights have regularly complained of police harassment and false accusations of Muslims trying to create an Islamic state through wanton acts of violence have abounded. Rumors of an imposed state of Shariah (government laws based on the Qur’an) have been perpetuated to encourage group opposition and hostility for Al Islam as a whole. The critics responsible for this repeatedly advance and encourage a constant state of fear toward Muslims in general. They argue that if Muslims ever gained control, chaos will follow. History suggests something quite different.
During the early days of Muhammad (PBUH) he generated a document that is highly useful, yet has not been given the attention it deserves in today’s world. This document known as the Sahifah of Medina recognized the early Muslim converts, those who migrated from Mecca to Medina (formerly known as Yathrib) in order to flee persecution, and the Jews who were present in Medina as one common community with Muhammad (PBUH) as their leader. Reprinted from The Sunshine at Medina which cites the story from Ibn Hisham the document reads:
1. In the name of Allah, the Compassionate, the Most Merciful. This is a document dictated by Muhammad the Prophet (peace be upon him), governing the relations between the believers and Muslims from Quraysh and Yathrib, and those who followed and joined them and strove with them. They are one community, distinct from all men. The emigrants from Quraysh, according to their established customs, are bound together and shall ransom their prisoners in the kindness and justice common among believers.
2. The Banu Awf, according to their established customs, are bound together as before, each group shall ransom their prisoners in the kindness and justice common among believers. The Banu Saidah, the Banu al-Harith, the Banu Jusham, and the Banu an-Najjar are likewise.
3. The Banu Amr ibn Awf, the Banu an-Nabit, and the Banu al-Aws likewise.
4. Believers shall not leave anyone among them in destitution by failing to give for him redemption money or blood-wit in kindness.
5. A believer shall not take as an ally a freedman of another believer against him.
6. The God fearing believers shall be against whoever rebels or him who seeks to spread injustice, or sin or aggression or spread enmity between believers; the hands of everyone of them shall be against him, even if he be a son of one of them.
7. A believer shall not stay a believer for the sake of an unbeliever nor shall he aid an unbeliever against a believer.
8. The bond of God is one, the least of them (believers) may give protection (to a stranger) on behalf of them. Believers are protectors one of the other, to the exclusion of outsiders.
9. The Jew who follows us is surely entitled to our support and the same equal rights as any one of us. He shall not be wronged nor his enemy be assisted.
10. The peace of believers is one and indivisible, no believer shall make a separate peace without other believers, when they are engaged in war in the way of God, except when conditions are deemed fair and equitable to all.
11. In every foray, a rider must take another behind him. The believers must avenge the blood of one another, if anyone of them fails fighting in the cause of God. The God fearing believers follow the best and most upright guidance.
12. No polytheist shall take the property or person of Quraysh under his protection nor shall he intervene on their behalf against a believer.
13. Whoever is convicted of deliberately killing a believer without righteous cause, shall be liable to retaliation, unless the next of kin is satisfied (with blood money). The believers shall all be against him, and they are bound to keep him under their custody (until either the next of kin is satisfied or retaliation takes place).
14. It shall not be lawful to a believer who has accepted this document as binding, and who believes in God and the last day, to help an evil doer or to shelter him. The curse of God and His anger on the day of resurrection will be upon him if he does, and neither repentance nor ransom will be received from him.
15. Whenever you have a disagreement amongst you, it must be referred to Allah, and to Muhammad (peace be upon him).
16. The Jews shall contribute to the cost of war, so long as they are fighting alongside the believers.
17. The Jews of Banu Awf are one community with the Muslims; the Jews have their religion and the Muslims have theirs, their freedmen and their persons shall be protected except those who behave unjustly or sinfully. For they hurt themselves and their families. The same applies to the Jews of Banu an-Najjar, Banu al-Harith, Banu Saidah, Banu Jusham, Banu al-Aws, Banu Tha’labah and the Jafnah, a clan of the Tha’labah and Banu al-Shutaybah. Doing good deeds is a protection against sinfulness. The freedmen of Tha’labah are as themselves. The close friends of the Jews are as themselves.
18. None of them shall go out to war, save with the permission of Muhammad (peace be upon him). But none shall be prevented from taking revenge for a wound inflicted upon him. Whoever kills a man, kills himself and his household, unless it be one who has wronged him for God would accept that.
19. The Jews must bear their expenses and the Muslims bear theirs. Each must help each the other against anyone who attacks the people of this document. Their condition must be one of mutual advice, consultation and charity rather than harm and aggression.
20. No man is liable for a crime committed by his ally. Support must be given to him who is wronged. The Jews must spend of their wealth along with the believers, so long as fighting continues.
21. Yathrib shall be a sanctuary for the people of this document. A stranger under protection shall be as his protecting host, unharmed and committing no crime. A woman shall not be given protection without the consent of her family.
22. If any dispute likely to cause trouble should arise among the people of this document, it must be referred to Allah, and to Muhammad (peace be upon him).
23. God approves and is pleased with the piety and goodness in this document.
24. Quraysh and their helpers shall not be given protection.
25. The people of this document are bound to help one another against any attack on Yathrib. If they are called to make peace and maintain it, they must do so; and if they make a similar demand on the Muslims, it must be carried out except with one who insists on fighting against their religion.
26. To every small group belongs the share which is their due as members of the larger group which is party to this covenant. The Jews of the Aws and their clients, are entitled to the same rights as any other party to this document, together with the goodness and charity from all parties to it. Charity and good deeds exclude sinfulness and wrongdoing.
27. There is no responsibility except for one’s own deeds.
28. God approves of such truth and goodness as is included in this document.
29. This document shall not constitute any protection for the unjust or the wrongdoers.
30. Whoever goes out to fight or stays at home is safe in the city, unless he has committed an injustice or a crime.
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