For with reason, discussion, and contemplation, a peace treaty was created. So the Prophet, through the Medina Charter, was practicing Islam through action.

If the answer is neither in the Quran, Sunnah, or Hadith, then one's own reasoning or ijtihad is required (Yildirim 2006, 109-117). Yetkin Yildirim writes about the use of one's own knowledge and the absolute approach of reason. Those who cannot think, cannot find truth.' Although this quote is more in reference to the philosophical side of Islam, it reverberates from the heart of reason - something that is central to Islam. Those who do not have doubt cannot think. Al-Ghazzali (1058-1111) said, 'Doubt is to find truth. Islam places great emphasis on reason - the reasoning of the universe, of life, and indeed, of religion too. 'Many Islamic rituals, philosophies, doctrines, sacred texts, and shrines are the result of frequently anguished and self-critical contemplation of the political events in Islamic society' (Armstrong 2006, 14). In this case, the discussion resulted in peace achieved through contemplation and through seeking agreements in which tribes felt they had benefited from the charter and had not been robbed of status or unresolved antagonism from the past. This is indicative of the Medina Charter in that it is a reflection of these verses, which show that God is educating people and changing thought patterns through discussion. The Quran states that the Lord 'teaches by the pen' ( 96:1-5). Not only did the Prophet fit these prerequisites, but his personal ambition as given to him by God was also one of spreading peace and unity, creating a community, or ummah, made up of diverse groups, through the teachings of the Quran and in the name of Islam. In this region reigned power hungry strategies, an emphasis on arms and strength in military, and a belief that clearly mediation was unachievable except by a trustworthy outsider who had no connections to the issues or the tribes. Such a system was, in a political sense, representative of the little cooperation between the tribes in the Yathrib. 'The tribe, not a deity, was of supreme value, and each member had to subordinate his or her personal needs and desires to the well-being of the group and to fight to the death, if necessary, to ensure its survival' (Armstrong 2006, 24). Karen Armstrong explains aptly the mentality and workings of the tribal system dispersed through war-torn Arabia, where the Prophet was striving for peace (Armstrong 2006, 19).

Tribal fighting and a lack of governance in Medina (known as Yathrib) meant disputes were dealt with 'by the blade' on many occasions, which deepened the divides and fueled conflicts. When the Prophet was forced to immigrate to Medina, the population was 'a mixture' (akhlat) of many different tribes (predominantly Arabic and Jewish), who had been fighting for nearly a century, causing 'civil strife,' and it was for this reason that the Prophet was summoned there (Peters 1994, 4). Through an examination of the Medina Charter, I will show how pluralism was advanced and instated in Medina and the reasons reflecting on such a document could help avoid the divide and misunderstanding plaguing much thought, rhetoric, and media today between Muslims, Christians, and Jews all over the world. So what approach is best to mediate issues in a contemporary world that seems to be driven by economics, natural resources, and ethnic or religious ideologies? The Medina Charter serves as an example of finding resolve in a dispute where peace and pluralism were achieved not through military successes or ulterior motives but rather through respect, acceptance, and denunciation of war - aspects that reflect some of the basic tenets of the religion Prophet Muhammad, peace be upon him, was guiding and promoting. Many conflicts seem too complicated for an agreement to be established on just one point, whether or not the conflict revolves around territory, religion, or ethnic discrimination. At the same time, history reveals simultaneous conflict and efforts to resolve tensions and division feeding animosity through mediation, diplomacy, and dialogue. The clash of civilizations, cultures, tribes, and religions seems to be prevalent throughout all of history.

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