Allah (SWT) ya sanya wa ɗan Adam ilhamin rayuwa. Ɗaya daga cikin siffofin wannan ilhami shi ne mutane su taru su zauna tare, saboda haka zaman tare da mu'amalar mutane dabi'a ce ta ɗan Adam. Duk da haka, wannan ba ya mayar da su al'umma. Maimakon haka, suna zama ƙungiya, kuma za su ci gaba da zama ƙungiya muddin ba su ƙulla alaƙoƙi da za su ɗaure su da wata manufa ɗaya, su kuma kare su daga barazana ɗaya ba. Idan irin waɗannan alaƙoƙi suka wanzu, suna kiyaye muradun gama gari, sai su zama al'umma. Duk da haka, waɗannan alaƙoƙi ba za su haifar da al'umma mai kama da juna ba sai an cimma sharuɗɗa uku.

Allah (swt) has endowed the human being with the instinct of survival. One of the features of this instinct is for people to gather and live together, and thus the coexistence and interaction of people is a natural human disposition. However, this does not transform them into a society. Instead, they are a group, and they would remain as a group unless they developed relationships that would bind them with a common interest and protected them from common threats. Only if such relationships exist that maintains their common interests they would then become a society. However, these relationships would not result in a homogenous society unless three prerequisites were achieved:

Wata mahangar gama-gari game da waɗannan alaƙoƙi da ake cimmawa ta hanyar:

A common outlook towards these relationships achieved through:

1) Haɗin kan tunani;

1) Unity of thought;.

Haɗin kai wajen amincewa da ƙin waɗannan dangantaka ta hanyar haɗin kai na ji.

2) Unity in approval and disapproval towards these relationships achieved through unity of emotions;.

3) Tsarin da ke magance matsalarsu iri ɗaya ne.

3) The system addressing their problem is the same.

Saboda haka, wajibi ne a yi nazari, a bincika, sannan a fahimci tunani, ji, da tsarin da ke siffanta al'umma kafin a kafa ra'ayi a kanta. Domin su kaɗai ne za su iya tantancewa da bambance wata al'umma da wata. Bisa wannan tushe, bari mu haskaka al'ummar Madina bayan da Manzon Allah ﷺ ya isa can.

Therefore, it is essential to study, analyze, and comprehend the thoughts, feelings, and system which characterize a society before forming an opinion about it. For they alone can determine and distinguish one society from another. On this basis, let us shed some light on the society of Madinah once the Messenger of Allah (pbuh) had arrived there.

A lokacin nan mutane uku ne suke zaune a Madina: Musulmi (Muhajirai da Ansarawa), waɗanda suka zama rukuni mafi girma; mushrikai daga Aus da Khazraj waɗanda ba su karɓi Musulunci ba; da Yahudawa, waɗanda kansu aka raba su gida huɗu (ɗaya a cikin Madina mai suna Banu Qaynuqa', sauran uku kuwa a wajen Madina, watau Banu Nadir, Khaybar da Banu Quraydah). Tun kafin Musulunci, Yahudawa sun kafa al'ummarsu daban da ta mutanen Madina. Hakan ya faru ne saboda tunaninsu da yadda suke ji sun bambanta, haka ma hanyoyin da suke tafiyar da al'amuransu. Sakamakon haka, Yahudawa ba su taɓa zama cikin al'ummar Madina gaba ɗaya ba, duk da cewa suna zaune a cikin birnin da kewayensa. Dangane da mushrikai kuwa, yawansu kaɗan ne, kuma yanayin Musulunci da ya mamaye Madina ya rinjaye su. Saboda haka, miƙa wuya ga ra'ayoyi da jin Musulunci da dokokinsa ya zama babu makawa, koda ba su karɓi Musulunci ba. Muhajirai da Ansarawa kuwa, 'Aƙidar Musulunci ce ta haɗa kansu. Musulunci ya daidaita al'amuransu. Ya sa tunaninsu da jin zuciyarsu su zama iri ɗaya, kuma tsara rayuwarsu da dangantakarsu bisa Musulunci ya zama abu na halitta kuma babu makawa.

At the time three groups lived in Madinah: the Muslims (Muhajireen and Ansar), who formed the biggest group; the polytheists, from the Aws and Khazraj who did not embrace Islam; and the Jews who themselves were divided into four sections (one inside Madinah called Banu Qaynuqa’, and the other three outside Madinah, namely Banu Nadir, Khaybar and Banu Quraydah). Even before Islam, the Jews formed their own separate society from that of the society in Madinah. This was so because their concepts and emotions were different, as were the ways by which they conducted their affairs. The result of this was that the Jews were never part of the general society of Madinah even though they lived in and around the city. As for the polytheists, they were small in numbers and were overwhelmed by the Islamic atmosphere pervading Madinah. Therefore, their yielding to the Islamic concepts and emotions and to the rules of Islam was inevitable even if they did not embrace Islam. The Muhajireen and Ansar were united by the Islamic ‘Aqeedah. Islam harmonized their affairs. It rendered their concepts and emotions as the same - organizing their lives and relationships on the basis of Islam was a natural and inevitable outcome.

Manzon Allah ﷺ ya fara tsara dangantakar Musulmi bisa tushen aqidar Musulunci. Ya gayyace su da su kafa 'yan'uwantaka, 'yan'uwantakar da za ta sami tasiri a bayyane kuma mai dorewa a dangantakarsu, a harkokin kasuwancinsu, da al'amuran rayuwa. Da wannan manufa a zuciya ne ya kafa 'yan'uwantaka tsakanin 'Ali ibn Abi Talib; kawunsa Hamzah ya zama dan'uwan bawansa Zayd; sannan Abu Bakr da Kharijah ibn Zayd suka zama 'yan'uwa ta irin wannan hanya. Sa'an nan ya gayyaci Muhajirai da Ansar su kafa irin wannan 'yan'uwantaka, don haka 'Umar ibn al-Khattab da 'Utbah ibn Malik al-Khazraji suka zama 'yan'uwa juna, haka ma Talhah ibn 'Ubaydullah da Abu Ayub al-Ansari, da 'Abd al-Rahman ibn 'Auf da Sa'd ibn al-Rabi'i.

The Messenger of Allah (pbuh) began organizing the relationships of the Muslims on the basis of the Islamic ‘Aqeedah. He (pbuh) invited them to form a brotherhood, a brotherhood that would have a visible and lasting effect on their relationships, in their business dealings, and life’s affairs. It was with this policy in mind that he (pbuh) instituted brotherhood with ‘Ali ibn Abi Talib; his uncle Hamzah became the brother to his servant Zayd; and Abu Bakr and Kharijah ibn Zayd became brothers in a similar fashion. He (pbuh) then invited the Muhajireen and Ansar to form a similar brotherhood, so ‘Umar ibn al-Khattab and ‘Utbah ibn Malik al-Khazraji became brothers to each other, as did Talhah ibn ‘Ubaydullah and Abu Ayub al-Ansari, and ‘Abd al-Rahman ibn ‘Auf and Sa’d ibn al-Rabi’i.

Wannan ɗan'uwantaka ta yi tasiri ta fuskar abin duniya ma, domin Ansarawa sun nuna karimci mai yawa ga 'yan'uwansu muhājirai, lamarin da ya ƙara ƙarfafa dangantakarsu. Ansarawa sun ba su kuɗi da dukiya, suna raba komai da su. Sun yi ciniki tare, sun kuma yi noma tare. Muhājiran masu sana'ar ciniki sun koma kasuwanci: ‘Abd al-Rahman ibn ‘Auf yana sayar da man shanu da cuku, sauran masu hankalin kasuwanci kuma haka suka yi. Game da waɗanda ba su shiga ciniki ba, sun tafi noma, kamar Abu Bakr da ‘Ali waɗanda suka yi aiki a filayen da Ansarawa suka ba su. Manzon Allah ﷺ ya ce: "Duk wanda ya mallaki wani fili ya noma shi, ko ya ba ɗan'uwansa shi." Don haka Musulmi suka yi aiki domin neman abincinsu. Duk da haka, akwai ƙaramin rukuni na Musulmi waɗanda ba su da kuɗi, ba su samun aiki, kuma ba su da wurin zama. Su ne mabukata, ba muhājirai ba, ba kuma Ansarawa ba. Waɗannan Badawiyawa ne da suka zo Madina suka karɓi Musulunci. Manzon Allah ﷺ ya karɓe su ƙarƙashin kulawarsa, ya sa su a wurin da aka rufe na masallaci, inda aka san su da Ahl al-Suffah. Suna rayuwa ne da abin da Musulmi masu arziki, waɗanda Allah (SWT) ya azurta sosai, suke ba su. Ta wannan hanya, Manzon Allah ﷺ ya samu ya daidaita rayuwar Musulmi da kuma tabbatar da dangantakarsu da juna bisa tushe mai ƙarfi. Manzon Allah ﷺ ya kafa al'ummar Madina bisa harsashi mai ƙarfi, wanda ya tsaya da ƙarfi a fuskar muguwar kafirci, kuma ya iya jure maƙircin munafukai da Yahudawa. Al'ummar Musulunci ta ci gaba da kasancewa cikin haɗin kai a koyaushe, kuma wannan haɗin kai tsakanin Musulmi ya sa Manzon Allah ﷺ ya samu natsuwa.

This brotherhood had its material effect as well, for the Ansar had shown a great deal of generosity towards their brethren, the emigrants, which served to only strengthen their ties. The Ansar offered them money and properties, sharing everything with them. They traded and farmed together. The traders amongst the emigrants turned their hand to commerce, ‘Abd al-Rahman ibn ‘Auf used to sell butter and cheese, and others who were business minded did likewise. As for those who did not take up trading, they went into farming, like Abu Bakr and ‘Ali who worked the lands given to them by the Ansar. The Messenger of Allah (pbuh) said, “Whoever owns a piece of land should farm it or give it to his brother.” So the Muslims worked to earn their living. There was, though, a small group of Muslims who had no money, could find no work and had nowhere to live. They were the needy, being neither emigrants nor Ansar. These were Bedouins who came to Madinah and who had embraced Islam. The Messenger of Allah (pbuh) took them into his care and housed them in the covered part of the Masjid, where they became known as the Ahl al-Suffah. They lived off the wealthy Muslims whom Allah (swt) had provided for generously. By doing so, Allah’s Messenger (pbuh) managed to stabilize the Muslims’ way of life and determine their relationships with each other on a solid footing. The Messenger of Allah (pbuh) thus established the society in Madinah on a strong foundation that stood firmly in the ugly face of disbelief and which was able to resist the conspiracies of the hypocrites and Jews. The Islamic society remained united throughout, and the Messenger of Allah (pbuh) became reassured by this unity among the Muslims.

Game da masu shirka kuwa, ba su taɓa yin wani tasiri mai ɗorewa a kan tsarin al'umma ba. Da farko sun miƙa wuya ga dokokin Musulunci, daga baya kuma suka dusashe, har a ƙarshe suka ɓace.

As for the polytheists, they never produced any lasting effect on the structure of the society. At first, they submitted to the Islamic rules and then waned, only to eventually vanish.

Yahudawa sun kasance koyaushe al'umma ce ta daban, wacce ta bambanta da sauran al'ummomi, tun kafin Musulunci. Lokacin da ikon Musulunci ya kafu a Madina, bambance-bambance sun ƙara zurfi, kuma buƙatar kafa dangantaka tsakanin Musulmai da Yahudawa bisa tsari na musamman ta zama wajibi. Saboda haka Manzon Allah ﷺ ya ƙayyade matsayin Musulmai game da sauran membobin al'umma. Bisa wannan, Manzon Allah ﷺ ya rubuta wata takarda game da Muhajirai da Ansar, inda ya yi yarjejeniya da Yahudawa yana tabbatar musu da addininsu da dukiyarsu, kuma ya bayyana haƙƙoƙi da wajibai na juna. Ya fara takardar kamar haka: "Wannan takarda ce daga Muhammad Annabi, mai tsara dangantaka tsakanin muminai Musulmai na Quraish da Yathrib (Madina), da waɗanda suka bi su, suka haɗu da su, suka yi yaƙi tare da su. Su al'umma ɗaya ne, banda sauran mutane." Sannan ya ambaci yadda dangantakar muminai za ta kasance. Haka kuma ya ambaci Yahudawa a cikin maganarsa game da dangantakar muminai, yana cewa: "Mumini ba zai kashe mumini saboda kafiri ba, kuma ba zai taimaki kafiri a kan mumini ba. Alkawarin Allah ɗaya ne a tsakaninsu, mafi ƙanƙanta daga cikinsu yana da alhakin. Muminai masu kare juna ne (Wula'a), banda baƙi. Ga Yahudawan da suka bi mu akwai taimako da daidaito. Ba za a zalunce su ba, kuma ba za a taimaki maƙiyansu ba. Zaman lafiyar muminai ba a rabawa. Ba za a yi sulhu daban ba lokacin da muminai ke yaƙi a hanyar Allah. Sharuɗɗa dole ne su zama masu adalci ga kowa." Yahudawan da aka ambata a cikin wannan takarda su ne waɗanda suke son zama 'yan ƙasar Musulunci. Ba a yi ta ga ƙabilun Yahudawa da ke zaune a gefen Madina ba. Saboda haka, duk wani Bayahude da ya so ya zama ɗan ƙasar Madina zai ji daɗin haƙƙoƙi iri ɗaya kuma zai sami kulawa iri ɗaya, domin zai zama ana ɗaukarsa a matsayin Ɗimmi (mutanen alkawari). Game da kabilun Yahudawa da aka ambata a cikin takardar, an ambace su a sashe na ƙarshe na takardar, kuma sun haɗa da Yahudawan Banu ‘Auf da Yahudawan Banu al-Najjar da sauransu.

The Jews remained always a society apart, different from other societies, even before Islam. When Islam’s authority was established in Madinah, differences deepened and the need to establish relations between the Muslims and the Jews on a specific basis became a necessity. So the Messenger of Allah (pbuh) determined the Muslims’ position towards the other members of the society. In the light of this the Messenger of Allah (pbuh) wrote a document concerning the Muhajireen and Ansar in which he made an agreement with the Jews establishing them in their religion and their property, and in which he stated their reciprocal obligations. He (pbuh) began the document as follows, “This is a document from Muhammad the Prophet, governing the relations between the believing Muslims of Quraysh and Yathrib (Madinah), and those who followed them and joined them and fought alongside them. They are one Ummah to the exclusion of all people.” He (pbuh) then mentioned how the relationship between the believers was to be constituted. He also mentioned the Jews during his talk concerning the relations between the believers, saying, “A believer shall not slay a believer for the sake of a disbeliever, nor shall he aid a disbeliever against a believer. Allah’s covenant amongst them is one, the least of them is responsible. Believers are protectors (Wula’a) of one to the other to the exclusion of outsiders. To the Jews who follow us belong help and equality. They shall not be wronged nor shall their enemies be aided. The peace of the believers is indivisible. No separate peace shall be made when believers are fighting in the way of Allah. Conditions must be fair to all.” The Jews mentioned in this document were the ones who wanted to become citizens of the Islamic State. It was not addressed to the Jewish tribes living on the outskirts of Madinah. Thus, any Jew wanting to become a citizen of the State would enjoy the same rights and receive the same treatment, for he would then be considered a Dhimmi (people of the covenant). As for the Jewish tribes mentioned in the document, they were referred to in the latter part of the document and included the Jews of Banu ‘Auf and the Jews of Banu al-Najjar and so on.

Matsayinsu dangane da Daular Musulunci an tsara shi ne ta wannan takarda. An bayyana a sarari cewa dangantakarsu da Musulmi za ta dogara ne akan mulkin Musulunci, kuma za ta kasance karkashin ikon Musulunci da kare muradun Daula. Wasu daga cikin abubuwan da takardar ta ambata sun hada da:

Their position vis a vis the Islamic State was defined by the document. It was clearly determined that their relationship with the Muslims would be based on the Islamic rule, that it would be subject to the authority of Islam and to safeguarding the interests of the State. Some of the points mentioned in the document were:

Abokan zaman kusa na Yahudawa suna kamar kansu. Babu ɗaya daga cikinsu da zai fita sai da izinin Muhammad ﷺ.

1) The close friends of the Jews are as themselves. None of them shall go out except with the permission of Muhammad (pbuh).

2) Yathrib za ta zama wurin tsira ga mutanen wannan takarda.

2) Yathrib shall be a sanctuary for the people of this document.

3) Idan wata rigima ko sabani da zai iya haifar da matsala ya taso, to sai a mayar da shi ga Allah da kuma Manzon Allah ﷺ.

3) If any dispute or controversy likely to cause trouble should arise, it must be referred to Allah and to the Messenger of Allah.

4) Ba za a ba Quraishawa da mataimakansu kariya ba.

4) The Quraysh and their helpers shall not be given protection.

Takardar Manzon Allah ﷺ ta ƙayyade matsayin kabilun Yahudawa da ke maƙwabtaka da Madina. Ta sanya musu sharadin cewa ba za su fita daga Madina ba tare da izininsa ﷺ, wato izinin Gwamnati. An hana su keta tsarkin Madina ta hanyar yaƙi ko ta hanyar taimakawa cikin yaƙi. An kuma hana su taimakawa Quraishawa ko waɗanda ke taimakon Quraishawa, kuma an ɗaura su bisa sharuɗɗan yarjejeniyar da su mayar da duk wata takaddama da ta taso game da abin da ke cikin takardar zuwa ga Manzon Allah ﷺ. Yahudawa sun amince da sharuɗɗan da aka shimfiɗa a cikin takardar, kuma duk kabilun da aka ambata a cikinta sun sanya hannu a kan haka. Su ne Banu ‘Auf, Banu al-Najjar, Banu al-Harith, Banu Sa’ida, Banu Jushm, Banu al-Aus da Banu Tha’labah. Banu Quraizah, Banu al-Nadir da Banu Qaynuqa’ ba su sanya hannu a lokacin ba, amma sun yi haka daga baya, kuma dukkansu sun miƙa wuya da son rai ga sharuɗɗan da aka shimfiɗa a cikin takardar.

The document of Allah’s Messenger (pbuh) determined the position of the Jewish tribes neighboring Madinah. It imposed on them the condition that they were not to go out of Madinah without his (pbuh) permission, i.e. the State’s permission. They were forbidden from violating the sanctuary of Madinah by war or by helping in a war. They were also forbidden from helping the Quraysh or those who helped the Quraysh and were bound by the conditions of the covenant to refer any dispute arising about the content of the document to the Messenger of Allah (pbuh). The Jews agreed to the conditions laid out in the document and all those tribes mentioned in it signed to that effect. They were Banu ‘Auf, Banu al-Najjar, Banu al-Harith, Banu Sa’ida, Banu Jushm, Banu al- Aus and Banu Tha’labah. Banu Quraydah, Banu al-Nadir and Banu Qaynuqa’ did not sign at the time, but did so at a later date, and they all willingly submitted to the conditions laid down in the document.

Ta hanyar sanya hannu a kan wannan takarda, Manzon Allah ﷺ ya kafa alaƙoƙin cikin Jihar Musulunci da aka haifa sabuwa da ƙarfi. Alaƙar da ke tsakanin Jiha da kabilun Yahudawa maƙwabta ita ma an kafa ta da ƙarfi a kan tushe bayyananne kuma ƙayyadadde. Amma a lokuta biyu, Musulunci ne zai zama alƙali kuma mai sasanci. A wannan matakin ne Manzon Allah ﷺ ya sami kwanciyar hankali, yana sane da cewa al'ummar Musulunci yanzu ta kafu yadda ya kamata, kuma yana cikin wani matsayi na tsaro daga duk wani aikin cin amana ko yaƙi kai tsaye daga Yahudawa. Saboda haka ya fara aikin cire matsalolin abin duniya da ke tsaye a hanyar Saƙon Musulunci, ta hanyar shirya yaƙi.

By signing this document the Messenger of Allah (pbuh) firmly fixed the relationships within the newly born Islamic State. The relationship between the State and the neighboring Jewish tribes was also firmly established on a clear and specific basis. In both instances though, it was Islam that would be the judge and arbiter. It was at this stage that Allah’s Messenger (pbuh) became reassured knowing that the Islamic society was now properly founded and that he was to a certain degree safe from any immediate acts of betrayal and fighting by the Jews, so he (pbuh) began the task of removing the material obstacles that stood in the way of the Message of Islam by preparing for war.