چکیده:
Given the importance of the Constitution of Medina as the first written social contract by Muslims and the connection of its provisions to various aspects of life, many Muslim researchers and Orientalists with different inclinations have studied it. At the same time, some of the Orientalists' disputes are inconsistent with the content of the document and historical evidence. Most of the disputes regarding it relate to the dating of the document, the presence of the three Jewish tribes in it, and the position of the Prophet (peace be upon him and his family) and his executive power in implementing the provisions of the document. Most Orientalists attempt to prove the lack of connection between the Jews and the Messenger of Allah (peace be upon him and his family) in any way or form so that they can report the Prophet's (peace be upon him and his family) war with them as an aggressive war. In this research, an attempt has been made to respond to the disputes raised about this Hadith document, while stating the most important views about the Sahifa, based on the issues raised such as the authenticity of the Sahifa, the dating of the Sahifa, the presence of Jewish tribes in the Sahifa, the position of the Prophet (peace be upon him and his family), and the term Ummah.
خلاصه ماشینی:
This Sahifa is considered a theoretical basis for regulating social interactions between the Medina state and the individuals related to it, while in addition to individual matters, it also addresses issues related to tribes; so much so that it can be said that the Sahifat al-Madina is the first social contract in human history drafted for a society with multiple tribal and religious affiliations; a society that was not composed only of Muslims, but rather Bedouins who had not accepted Islam and also Jews, had been residing there for a long time.
Hadith Scholars and the Wathiqat al-Madina As is evident from the historical course of attention to the Wathiqat al-Madina, unfortunately, during the early centuries, hadith scholars did not pay special attention to this hadith text; not only was it not subject to hadith discussion and research, but it also did not appear completely in hadith sources, and only the beginning of the Wathiqat al-Madina and part of its initial provisions were mentioned: Abu Bakr Abdullah bin Muhammad bin Abi Shaybah (159-235 AH) (Ibn Abi Shaybah, 1409 AH, Vol. 6, p.
99-100) The Prophet (peace be upon him and his family) also, due to the establishment of the new Islamic state and society and the existence of various parties in Medina and the need for unity among them, recognized the necessity of writing the Sahifat al-Madina; also, the consideration of the fact that Muhammad was the Messenger of Allah and received revelation makes the acceptance of this action by him easier.
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