Article 1 Constitutional Document
This is a constitutional document given by Muhammad (Peace be upon them), the prophet, (Messenger of God).

Article 2 Constitutional Subjects of the State
(This shall be a pact) between the Muslims of Quraysh, the people of Yathrib (the Citizens of Madina) and those who shall follow them and become attached to them (politically) and fight along with them. (All these communities shall be the constitutional subjects of the state.)

Article 3 Formation of the Constitutional Nationality
The aforementioned communities shall formulate a Constitutional Unity as distinct from (other) people.

Article 4 Validation and Enforcement of the former tribal laws of blood money for the emigrant Quraysh.
The emigrants from Quraysh shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principals of law and justice.

Article 5 Validation of the former laws of blood money for Banu Auf
And the emigrants from Banu Auf shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover , the deal among the believers shall be in accordance with the recognized principles of law and justice

Article 6 Validation of the former laws of blood money for Banu Harith
And the emigrants from Banu Harith shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 7 Validation of the former laws of blood money for Banu Saida
And the emigrants from Banu Saida shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 8 Validation of the former laws of blood money for Banu Jusham
And the emigrants from Banu Jusham shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 9 Validation of the former laws of blood money for Banu Najjar
And the emigrants from Banu Najjar shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 10 Validation of the former laws of blood money for Banu Amr
And the emigrants from Banu Amr shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 11 Validation of the former laws of blood money for Banu Nabeet
And the emigrants from Banu Nabeet shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 12 Validation of the former laws of blood money for Banu Aws
And the emigrants from Banu Aws shall be responsible for their ward and they shall, according to their former approved practice, jointly pay the blood money in mutual collaboration and every group shall secure the release of their prisoners by paying the ransom. Moreover, the deal among the believers shall be in accordance with the recognized principles of law and justice.

Article 13 Indiscriminate rule of law and justice for all the communities.
And every group shall secure the release of its captives ensuring that an indiscriminate rule of law and justice is applied among the believers.

Article 14 Prohibition of relaxation in execution of law
The believers shall not leave a debtor among them, but shall help him in paying his ransom, according to what shall be considered fair.

Article 15 Prohibition of Unjust favoritism
A believer shall not form an alliance with the associate of (another) believer without the (latter’s) consent.

Article 16 Collective resistance against injustice, tyranny and mischief
There shall be collective resistance by the believers against any individual who rises in rebellion, attempts to acquire anything by force, violates any pledge or attempts to spread mischief amongst the believers. Such collective resistance against the perpetrator shall occur even if he is the son of anyone of them.

Article 17 Prohibition of killing of a Muslim by a Muslim
A believer shall not kill (another) believer (in retaliation) for an unbeliever, nor help an unbeliever against a believer.

Article 18 Guarantee of equal right of life protection for all the Muslims
The security of God (granted under this constitution) is one. This protection can be granted even by the humblest of the believers ( that would be equally binding for all).

Article 19 Distinctive identity of the Muslims against other constitutional communities
The believers shall be the associates of one another against all other people (of the world).

Article 20 Non-Muslim minorities (Jews) have the same right of life protection (like Muslims)
A Jew, who obeys us( the state) shall enjoys the same right of life protection( as the believers do), so long as they (the believers) are not wronged by him. (the Jews), and he does not help (others) against them.

Article 21 Guarantee of peace and security for all the Muslims bases on equality and justice
And verily the peace granted by the believers shall be one. If there is any war in the way of Allah, no believers shall make any treaty of peace( with the enemy) apart from other believers, unless that is based on equality and fairness among all.

Article 22 Law of relief for war allies
Every war ally of ours shall receive relief turns ( at riding) at all military duties.

Article 23 Law of vengeance for the Muslims in case bloodshed in the way of Allah
The believers shall execute vengeance for one another for the bloodshed in the way of Allah.

Article 24 Islam is the best code of life
All the God-fearing believers are under the best and most correct guidance of Islam.

Article 25 Prohibition of providing security of life and property to the enemy
No idolater ( or any non-believer among the clans of Madina) shall give protection for property and life to ( any of the ) Quraysh ( because of their being hostile to the state of Madina) nor shall intervene on his behalf against any believer.

Article 26 Execution of the law of retaliation for a Muslim murder
When anyone intentionally kills a believer, the evidence being clear he shall be killed in retaliation, unless the heirs of the victim are satisfied with the blood money. All the believers shall solidly stand against the murderer and nothing will be lawful for them except opposing him.

Article 27 protection or concession for the doer of mischief and subversion against the constitution
A believer who believes in God and in the Hereafter and agrees to the contents of this document shall not provide any protection or concession to those who engage in mischief and subversion against this constitution. Those who do so shall face the curse and wrath of God on the Day of Resurrection. Furthermore, nothing shall be accepted from them as a compensation or restitution ( in the life hereafter).

Article 28 The final and absolute authority in the disputes vests in almighty Allah and Prophet Muhammad (Peace be upon them)
When anyone among you differs about anything, the dispute shall be referred to Almighty Allah and to the Prophet Muhammad (Peace be upon them) (as all final and absolute authority is vested in them).

Article 29 Proportionate liability of non-Muslim citizens (the Jews) in bearing the war expenses
The Jews (non-Muslim minorities) will be subjected to a proportionate liability of the war expenses along with the believers so long as they (the Jews) continue to fight in conjunction with them.

Article 30 Guarantee of freedom of religion for both the Muslims and non-Muslim minorities ( the Jews)
The Jews of Banu Awf (non-Muslim minorities) shall be considered a community along with the believers. They shall be guaranteed the right of religious freedom along with the Muslims. The right shall be conferred on their associates as well as themselves except those who are guilty of oppression or the violators of treaties. They will bring evil only on themselves and their family.

Article 31 Equality of rights for the Jews of Banu Najjar with the Jews of Banu Awf
The Jews of Banu Najjar shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 32 Equality of rights for the Jews of Banu Harith with the Jews of Banu Awf
The Jews of Banu Harith shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 33 Equality of rights for the Jews of Banu Sa’ida with the Jews of Banu Awf
The Jews of Banu Sa’ida shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 34 Equality of rights for the Jews of Banu Jusham with the Jews of Banu Awf
The Jews of Banu Jusham shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 35 Equality of rights for the Jews of Banu Aws with the Jews of Banu Awf
The Jews of Banu Aws shall enjoy the same rights as granted to the Jews of Banu Awf.

Article 36 Equality of rights for the Jews of Banu Tha’laba with the Jews of Banu Awf
The Jews of Banu Tha’laba shall enjoy the same rights as granted to the Jews of Banu Awf except who are guilty of oppression or violate treaties, they will bring evil only on themselves and their family.

Article 37 Equality of rights for Jafna, the branch of Banu Tha’laba, with the Jews of Banu Awf
Jafna, a branch of Banu Thalaba, shall enjoy the same rights as granted to Banu Tha’laba.

Article 38 Equality of rights for the Jews of Banu Shutayba with the Jews of Banu Awf
The Jews of Banu Shutayba shall enjoy the same rights as granted to the Jews of Banu Awf. There shall be complete compliance ( with this constitution) and no violation (of its clauses)

Article 39 Equality of rights for all the associates of the tribe Tha’laba
All the associates of Banu Tha’laba shall enjoy the same rights as granted to Banu Thalaba.

Article 40 Equality of rights for all branches of the Jews
All sub-branches of the Jews shall enjoy the same rights as granted to them (the Jews).

Article 41 Final command and authority in military expeditions vests in the prophet Muhammad (Peace be upon them)
Verily, none among the allies shall advance (on a military expedition) without the prior permission of the Prophet Muhammad (Peace be upon them) (in whom vests the final command and authority).

Article 42 No exception from the law of retaliation
There shall be no impediment on anyone who wished to avenge a wound.

Article 43 Responsibility of Unlawful Killing
Whoever commits an unlawful killing shall be responsible for it himself with his family members but he is exempted in case he kills a cruel. Verily, Allah (is the Trust Helper) support those who adhere completely to this constitution.

Article 44 Separate liability of war expenses
The Jews and the Muslims shall bear their own war expenses separately.

Article 45 Compulsory mutual help to one another in case of war
There shall be mutual help between one another against those engage in war with the allies of this document.

Article 46 Mutual consultation and honourable dealing
There shall be mutual consultation and honourable dealing between the allies and there shall be the fulfilment not the violation, of all pledges.

Article 47 Law of prohibition of treachery and help of the oppressed
No one shall violate the pledge due to his ally and verily; help shall be given to the oppressed.

Article 48 The Jews (non-Muslim minorities) shall also extend financial support to the state during the war period
The Jews (non-Muslims minorities) along with the believers shall extend financial support to the state during the war period.

Article 49 Prohibition of Fighting and bloodshed among the various communities of the state
The valley of Yathrib is sacred and there shall be prohibition of fighting and bloodshed among the various communities of the state.

Article 50 Equal right of life protection shall be granted to everyone , who has been given the constitutional shelter
A person given constitutional shelter shall be granted an equal right of life protection as long as he commits no harm and does not act treacherously.

Article 51 Law of shelter for the women
A woman shall not be given any shelter without the consent of her family.

Article 52 Authority of Allah and the prophet Muhammad (Peace be upon them) shall be final and absolute authority in all disputes instigating any quarrel
And verily if any dispute arises among the parties to this document from which any quarrel may be feared, it shall be referred to God and to Muhammad (Peace be upon them), the Messenger of God , for the final and absolute decision. Verily, God is the Guarantee for the faithful observance of the contents of this constitution (which shall be enforced by the state).

Article 53 No refuge for the enemies of the state nor for their allies
There shall be no refuge for the Quraysh ( the enemies of the state) nor for their allies.

Article 54 Joint responsibility of defense in case of an attack on the state
The Muslims and the Jews shall be jointly responsible to defend ( the state of) Madina against any outside attack.

Article 55 Incumbency of observance of the treaty of peace for every ally
It shall be incumbent upon the Jews to observe and adhere to any peace treaty they are invited to participate in . Likewise, it shall also be incumbent upon the Muslims to observe and adhere to any peace treaty, they are invited to.

Article 56 No treaty shall suspend or negate the responsibility of the protection of Deen
(Likewise, it shall be incumbent upon the Muslims also to observe and adhere to any peace treaty that they are invited to), but no treaty will restrain them from fighting for the protection of their Deen.

Article 57 Every party to treaty shall be responsible for the defence of its facing direction
Every party to the treaty shall be responsible for the measures and arrangements of the defence of its facing direction.

Article 58 The basic constituent members of this document and their associates shall possess the equal constitutional status
The Jews of Aws (one of the basic constituent members of this document) and their allies shall posses the same constitutional status as the other parties to this document, with a condition that they should thoroughly sincere and honest in their dealing with the parties.

Article 59 No party shall have any right of violation of the constitution
No party shall have the right to violate the constitution. Every person who is guilty of a crime shall be held responsible for his act alone.

Article 60 Favour of Almighty Allah will be subject to the observance of the constitution
Verily, God is the Guarantee for the faithful observance of the contents of this constitution ( which shall be enforced by the state).

Article 61 No traitor or oppressor shall have the right of protection under this document
Verily, this constitutional document shall not protect any traitor or oppressor.

Article 62 All peaceful citizens would be in a save and secure protection
Verily, whoever goes out ( on a military expedition) shall be provided with security and whoever stays in Madina shall have (likewise), except those who commit oppression and violate the contents of this constitution.

Article 63 Allah and his Prophet Muhammad (Peace be upon them) are the protectors of the peaceful citizens of Madina who abide by the constitution
Verily, Allah and the Prophet Muhammad (Peace be upon them), the Messenger of God, are the protectors of good citizens and of those who fear from Allah.

Source: These articles are based on the book Constitutional Analysis of the Constitution of Madina by Dr. Muhammad Tahir-ul-Qadri. Download in PDF.

“In the name of God the Compassionate, the Merciful. This is a covenant from Muhammad the Prophet [governing the relations] between the believers and Muslims of Quraysh and Yathrib [Medina], and those who follow them and joined them and laboured with them. They constitute one ummah.”

The Constitution expressed that freedom; justice and equality were based on humanity itself (i.e. article 15 and 17). It makes it clear, Montgomery Watt asserts, that the Jews and Christians are with Muslims in ‘constituting a political unit of a new type, an ummah or “community” ’. The Jews were also not mentioned as various tribes but simply as Jews, indeed very respectfully, as with Christians, who are ‘People of the Book’, an ethnic minority here being made equal to a majority in a brotherhood, forming one community ummah wahidah (one nation). Thus, the Constitution laid down the foundation of the first Islamic state of multi-tribal and multi-religious society. The objective of the various rules enunciated in the Constitution was to maintain peace and cooperation, to protect the life and property of all citizens, to eliminate aggression and injustice regardless of tribal or religious affiliations, and to ensure freedom of religion and movement. Indeed, the Constitution of Medina placed the rules of justice over and above religious solidarity, and affirmed the right of the victims of aggression and injustice to restitution regardless of their tribal and religious affiliations. It formed the foundation of the first model Islamic state, defined the political right and duties of all citizens (Muslims and non-Muslims alike), and drew up the political structure of the nascent society.

The Constitution stipulated that the social and political activities in the new system must be subjected to a set of universal values, collective intelligence and standards that treat all people equally. It repeatedly emphasised the fundamental nature of justice and righteousness, and frequently condemned in different expressions injustice and despotism: ‘God grants His protection to whosoever acts in piety, charity and goodness. He shall be against the rebellious, and against those who seek to spread injustice, sin, enmity, or corruption among the believers.’

The Constitution introduced a number of political rights and facilities to be provided by the state to all its members, Muslims and non-Muslims alike, in return for the duties. For example, the Constitution promulgated: (i) standing laws defining the rights and duties of all members, (ii) arrangements for impartial decisions on matters of right and (iii) unfailing protection of the members of the community in the enjoyment of their rights. These are the very characteristics of the political society defined by John Locke: ‘a society which fails to provide these facilities is not really a political society at all, but a continuation of the state of nature’. Indeed, the forty-eight articles [sixty-three articles based on latest research of Dr Muhammad Tahir-ul-Qadri] of the Constitution of Medina provided these and other facilities and political rights, including (i) the freedom of belief, that is, every community has the right to live according to its belief; (ii) the freedom of movement from and to Medina: ‘whoever will go out is safe and whoever will stay in Medina is safe’; (iii) the assurance that if there is an external threat to non-Muslims, the Muslims would help them and vice versa; (iv) the assurance that both Muslims and non-Muslims are believers and would stand together to defend Medina against any attack; (v) the agreement that no one should go to war before consulting with the Prophet (article 36); (vi) the assurance that when consultation occurs the representatives of all parties should be present; (vii) the assurance that in cases of negotiation with foreign states, representatives of all parties should be present, and that negotiations should not be concluded unilaterally; (viii) the understanding that when a person acquires guilt they acquire it only against themselves; (ix) that a person is not liable for their ally’s misdeeds; (x) that charity and goodness are clearly distinguishable from crime and injury; and (xi) that God is the guarantor of the truth and goodwill of this covenant.

The openness of Islam to other religions in the conduct of international relations can be clearly seen in the excellent relationship that was developed between the emerging Muslim community and the Christian Kingdom of Abyssinia. Abyssinia maintained its Christian identity long after Islam was established in the Middle East region. A few Muslim families could be found in eleventh-century Abyssinia.  From the beginning, the Abyssinians showed their goodwill to the early Muslims who, escaping persecution in Arabia, had sought refuge in Abyssinia, where Christianity was well established. It is possible, therefore, that Muhammad wisely advised them to go to the Christian Abyssinia; as reported by Ibn Hisham (d.180/833), Muhammad said to them that ‘if you go to Abyssinia you will find a King with whom no one is oppressed; it is the land of honesty and sincerity’. The Muslim emigrants were welcomed by the Abyssinians and were further protected from the persecutors who sent delegates to extradite the Muslims back home. These brief examples represent the pulses of the common ground between religions and stand witness to the reality of the good relations between them as well as between Muslims and non-Muslims in both Islamic and Christian states.

Thus, in this early model of an Islamic state Muhammad brought about a social transformation based upon the cultural foundation of the message of the Qur’an.  The immediate purposes were to condition the pattern of thinking and actions of the citizens in order to fashion them into a new social and political unity, to maintain peace and cooperation, to protect the life and property of all citizens, to eliminate aggression and injustice regardless of tribal or religious affiliations, and to ensure freedom of religion and movement. All citizens of this state were to follow, as one ummah, the charismatic personality of Muhammad. He was the Prophet and the Ruler but not the Sovereign. Sovereignty would not rest with Muhammad or any particular group, but with the Law founded on the basis of justice and goodness, maintaining the dignity of all groups in the community.

Source: Taken from an article Democracy in Islam,  http://www.bandung2.co.uk/books/Files/Politics/Democracy%20In%20Islam.pdf

• peace and security of the community,
• religious freedom for all the community-members,
• acceptance of Madinah as a sacred place (i.e. barring all violence and weapons),
• security of women,
• stable inter-tribal relations,
• parameters for exogenous political alliances,
• a system for granting protection of individuals,
• a judicial system for resolving disputes,
• a regulated system for the paying of Blood-money.

Contrary to the commonly leveled allegations on Islam, the history proves the fact that Islam promotes peace, freedom & equality irrespective of the race, religion or any other basis. The allegations of oppression, injustice, racism, discrimination on Islam are based on lack of knowledge and hence have no sound footings.

Source: http://www.truthaboutislam.net/constitution-of-madinah/

There have been several books written on the actual historic and most significant document of the modern day as well as various comparisons and affects of this document to the wider world.

Books

• The ‘Constitution of Medina’: Muhammad’s First Legal Document by Michael Lecker, 2004, The Darwin Press
• Constitutional Analysis of the Constitution of Madina by Dr Muhammad Tahir-ul-Qadri, 2000, Minhaj-ul-Quran Publications
• The First written constitution in the world; An important document of the time of the Holy Prophet, Dr Muhammad Hamidullah, 1975
• The First Written Constitution in the World by Dr Muhammad Hamidullah, 1941 (England) and 1968 (Pakistan), Sh. Muhammad Ashraf

Articles in Journals/Books

• The Constitution of Medina: A Sociolegal Interpretation of Muhammad’s Acts of Foundation of the Umma, by Arjomand, S.A., 2009, Cambridge University Press
• The Medina Charter: A Historical Case of Conflict Resolution by Yetkin Yildirim, 2009, Taylor & Francis
• The ‘Constitution of Medina’: Muhammad’s First Legal Document by Michael Lecker, 2008, Oxford University Press
• Peace and Conflict Resolution in the Medina Charter by Yetkin Yildirim, 2006, Routledge
• Commentary on the Constitution of Medina, by Liaqat Ali Khan, 2006, AltaMira
• The Compact of Medina: A Constitutional Theory of the Islamic State, by M. A. Muqtedar Khan, 2001
• The Constitution of Medina: A Reconsideration, by Moshe Gil, 1974, Israel Oriental Studies
• Islamic Universalism and the Constitution of Medina, by John S. Romanides, 1968