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In order to advance their argument that Imām ‘Alī was the divinely and prophetically designated spiritual and political successor of the Prophet Muḥammad, Shī‘ite Muslim scholars have primarily drawn evidence from the Qur’ān and Ḥadīth which was supplemented by reason and rational arguments. Oddly enough, in their quest to legitimize the Caliphate and Imāmate of Ahl al-Bayt, the People of the House of the Prophet, Shī‘ite scholars have generally ignored one of the most important bodies of literature, namely, the letters, treaties and covenants of the Prophet Muḥammad. The following study examines the Messenger of Allāh’s Covenants with Christians and Jews in search of previously overlooked material on the subject of succession, shedding light on the state of Islām prior to the definitive rupture of the early Muslim community into Sunnīs and Shī‘ites.

This study examines a covenant of the Prophet, namely, a treaty, patent of protection or charter of privileges, that was copied by Fāris al-Shidyāq at some time before the middle of the nineteenth century. It provides a biographical sketch of the copyist. It reproduces the Arabic original as found in Majmū‘ fawā’id along with an English translation. This is followed by a commentary on the covenant and a series of conclusions, namely, that the “Shidyāq Covenant” from 1857 is a copy of the “Rylands Covenant,” which appears to be an Ottoman-issued document dating from the sixteenth or seventeenth century. This “Shidyāq/Rylands Covenant” could represent the missing link between the “Covenant of the Prophet Muḥammad with the Christians of Najrān,” found in the Chronicle of Seert, and the “Covenant of the Prophet Muḥammad with the Christians of the World,” namely, the Testamentum et Pactiones made famous by Gabriel Sionita in 1630. The significance of this study resides in the fact that it shares a previously unpublished and unstudied covenant of the Prophet Muḥammad, in both Arabic and English, with the scholarly community, while exploring the problems posed by transmission. The more covenants that are rediscovered, the better we will understand their origin, diffusion, and relationship, allowing us to better assess their authenticity. What is more, if these documents are accepted by Muslims as authentic, either in word or in spirit, they can help counter and prevent radicalization, promote moderation, and help protect minorities.