The Human Need For Role Models:

Have you ever heard of Moses, Jesus, Confucius, Krishna or the Buddha? How about Gandhi, Mother Theresa or Martin Luther King? If you live in the West, there's a good chance that you know a bit about these people and their accomplishments. In man's eternal search for immortality and meaning, many leaders and heroes, both true and false, have made their appearance on the world stage. The respect and reverence shown to such figures among people of every nationality, in every age, points to a deep human need to believe in someone greater than oneself, in an attempt to transcend the confines of one's own limited existence. We see this theme recur in world myths, legends, hero stories, and in the idealisation of people who have been raised by their followers to superhuman or godly status.

Most Educated People Today Are Sceptics, and view such stories as the charming remnants of a simpler age. And with globalisation and the steady stream of new religions and ideologies that people are exposed to, it may be hard to know what to believe. Some find it easier to ignore spiritual questions altogether, focusing instead on their relationships, careers and 'getting ahead'. Yet we know that excessive materialism stifles the mind and spirit; despite technological advances, the deep yearning to believe in a Higher Power, true leadership, and an ultimate purpose in life remains. In this day and age, who can be trusted as a guide in both spiritual and worldly matters?

There Is One Leader, still largely unknown to the West, who is an extraordinary role model that people of all backgrounds can relate to: the Prophet Muhammad. The details of Muhammad's remarkable life have been carefully preserved and have been subjected to the scrutiny of historians, east and west. In contrast to others who have achieved renown for their accomplishments in a limited sphere of activity, Muhammad's achievements span all major areas of life. The historian Michael H. Hart wrote:

My choice of Muhammad (PBUH) to lead the list of the world's most influential persons may surprise some readers and be questioned by others, but he was the only man in history who was supremely successful on both the religious and secular levels. (Hart, Michael, The 100: A Ranking of the Most Influential Persons in History)

Why does the average European or American know so little about a man whose life was so exceptional? Irrational fears and negative propaganda, dating back to the Crusades and exaggerated by the media, have created a 'mental block' for many people against all things Arab or Islamic, and the two terms are often mistakenly confused. As we enter the age of the global village, is it not time for those who pride themselves on being unprejudiced, independent thinkers to put aside these mental relics from a bygone era? We invite you to take a few minutes to explore a new understanding of religious leadership, and in so doing, to catch a glimpse of a man who is loved by one-fifth of the people on this planet.

The Concept Of Prophethood In Islam:

For a Muslim, a Prophet does not primarily imply someone able to foretell the future - although most of Muhammad's predictions have already been fulfilled in astonishing ways - but a man sent by God to call people to repent, have faith, and dedicate their lives to doing good, thereby helping them rediscover the purpose for which they were created. Prophets are not considered to be Divine, and are not prayed to or worshipped - though they were men of outstanding character and spirituality who were protected from committing sins, performed miracles, received revelation and communed with God. Islam teaches that God is One, without partner or associate; no human being can share in any of the qualities that are unique to the Intelligent Creator and Sustainer of our vast and complex universe. Muhammad was no more than God's honoured servant and Messenger, yet he embodied the best of human potential, and that is what continues to make him so appealing and accessible today. Last in a line of Prophets and Messengers sent by God to all people on earth - including Noah, Abraham, Moses and Jesus - who effected the large-scale transformation of individuals and society, Muhammad was unsurpassed as teacher and guide. Speaking of his own role as the last true Prophet, he said:

'The parable of me in relation to the Prophets who came before me is that of a man who built a house beautifully and well, except that one brick in its corner was missing. The people went around it and wondered at its beauty, but said: "If only that brick were put in its place!" I am that brick, and I am the last of the Prophets.'

Muhammad's Personal Life:

Muhammad (PBUH) was born in 570 AD to a noble family of Makkah, and was a descendant of the Prophet Abraham. Orphaned at six, Muhammad (PBUH) was a thoughtful youth who worked as a shepherd and helped his uncle with the trade caravans. As a teenager he rejected the immoral customs of his people, who had become steeped in idolatry, and joined a chivalrous order, earning the nickname 'The Trustworthy'. At age 25 he found employment with a wealthy widow of 40 named Khadijah, managing her business. Impressed by his honesty and character, Khadijah proposed marriage and he accepted. Despite their age difference, they were happily married for 25 years, and were blessed with six children. After Khadijah's death Muhammad married several women for political and humanitarian reasons, as was expected of a man of his position; all but one were widows and divorcees. He was a loving and considerate husband and father, and his family was devoted to him despite his voluntary poverty, for he put into practice his own advice, 'the best of you is the one who is best to his own family.'

Muhammad (PBUH), The Prophet:

Muhammad (PBUH) received his first revelation from God at 40, through the Angel Gabriel. He continued to receive revelations for 23 years, on topics ranging from the Oneness of God and His wondrous handiwork, to stories of earlier prophets, morality and ethics, and life after death. These revelations became collectively known as the Qur'an, and are considered by Muslims to be the literal word of God; the Prophet's own words were collected separately. Muhammad's call to monotheism and social reform was heavily opposed by the Makkan elite; after enduring thirteen years of intense persecution, he and his followers were invited to relocate to Madinah, a town to the north that had been torn apart by generations of intertribal warfare. Muhammad successfully settled their differences and forged a bond of brotherhood between the two warring factions, as well as between the locals and the new emigrants. For Arab tribal society, this was an amazing accomplishment. The early Muslims learned to implement the golden rule under the Prophet's tutelage: 'No one truly believes until he desires for his brother what he desires for himself.'

Muhammad's legacy: The Madinan Model

For Muhammad, religion was not a matter of personal conviction alone but a complete way of life, and Madinah flourished under his leadership. The Madinan model of government, based on justice, respect for human dignity and God-consciousness, became the template to which Muslims have looked for guidance and inspiration ever since. The Prophet drew up the world's first constitution in which the rights of religious minorities were protected, and entered into treaties and alliances with neighbouring tribes. He sent letters to the rulers of the Persians, Egyptians, Abyssinians and Byzantines, announcing his message of pure monotheism and inviting them to accept Islam. For the first time in history, women, children, orphans, foreigners and slaves were granted extensive rights and protection. Many of the Prophet's concerns seem surprisingly 'modern': he condemned racism and nationalism, saying 'there is no superiority of an Arab over a non-Arab, or a white man over a black man, except in righteousness.' He established laws protecting animals, trees and the environment. He encouraged free trade and ethical investments, but secured workers' rights and forbade usury. He worked for peace, but defined the parameters of the judicious use of force, when force was needed. He convinced people to give up alcohol, drugs, prostitution and crime, and promoted healthy living. He condemned domestic violence, encouraged his wives to speak their own mind, and granted Muslim women many rights not dreamed of in Europe until centuries later, including the right to own property, reject arranged marriages, and seek divorce because of incompatibility. And the Prophet encouraged his followers to seek beneficial knowledge wherever it could be found, with the result that Muslims never experienced a conflict between science and religion, and led the world in many fields of learning for centuries afterwards. Although his enduring legacy can be observed in everything from art to politics, Muhammad's greatest achievement by far was to re-establish pure monotheism. As simple and straightforward to understand as the nucleus at the centre of an atom, the concept of One God lies at the heart of Islamic culture. Muslims turn to their Creator for guidance, without the need for intermediaries, or the loss of dignity that idolatry and superstition bring.

The Prophet accomplished all this through the strength of his character and personal example; he inspired in his followers a love, devotion and sense of awe that was unparalleled. While other men would have been corrupted by the absolute power that he wielded in his later years, Muhammad remained humble, ever aware of the Source of his blessings. 'I am just God's servant,' he said, and 'I have only been sent as a teacher.' Although he spent his days in serving people and his nights in prayer, he preached religious moderation and balance; he forbade his followers to adopt a monastic lifestyle and preferred that they establish strong families and engage themselves in bettering the world around them, while remaining deeply conscious of God.

In the brief space of one generation and during his own lifetime, the Prophet Muhammad* successfully transformed the faith, mentality and culture of the people of Arabia; within 100 years his message had touched the hearts and lives of millions in Africa, Asia and parts of Europe. The Prophet foretold that each succeeding generation would be worse than the one before it, and true to his prediction, Muslims have not always understood or honoured his example. But Muhammad's teachings, speeches and customs were carefully noted down by his Companions, and compiled into books of authentic sayings which are available in translation. Along with the Qur'an, they form the holistic foundation of a satisfying way of life for practising Muslims, while for others, they provide a fascinating glimpse into the heart and mind of an exceptional man and role model from whom much can be learned.


Refrence: Muhammad (saws): A Role Model for a New Millennium

Prophet Muhammad (S.A.W.W): Role Model For Individuals

The Holy Prophet Muhammad (PBUH) was born on Rabiul Awwal 12 of the Hijrah calendar. His birth, on a Monday, came 570 years after that of the Prophet Jesus (peace be upon him). The Prophet was born in the city of Makkah to Abdullah, the son of Abdul Muttalib, the venerable sheikh of the Quraish, the ruling clan of Makkah.

The Prophet Muhammad (PBUH), called Al-Ameen (The Trustworthy) even by his enemies, was the last of the prophets sent by Allah. There is no other prophet on whose life so much light has been shed. Born after the age of myth, living in the full glare of history, his sayings and actions were documented as no other prophet's were. Recorded in minute detail, their authenticity has been questioned by no fair scholar.

The Prophet's life is a shining example for all to follow. He was the kindest of persons — a sense of compassion that was directed at Muslims and non-Muslims alike. His care for those around him and even for those who caused him harm provides shining examples of true nobility. His love for orphans was deep, and the kindness that he exhibited to the needy, the humble and the poor knew no bounds.

It is extremely difficult for the Muslims of today to imagine and much less to endure the hardships that the Prophet and his companions underwent. In the ninth year of his mission, the Prophet — having been persecuted and terrorized by his people in Makkah — headed for Taif, home to the Banu Thaqif tribe. There he went to preach his message but was treated rudely by the tribal elders, who told him to clear off and even sent street urchins after him to beat him and pelt him with stones. He bled profusely causing his entire body to be covered with blood and his sandals to become clogged to his feet.

He headed away from the town and took respite near a rock and made a heart-rending invocation to God Almighty beseeching mercy for the people who had persecuted him a few moments earlier.

It is said that the heavens were moved by the Prophet's prayer and the Archangel Gabriel came and said that God Almighty is aware of what has passed and that he has deputed an angel in charge of the mountains. The angel in charge of the mountains then came forward and offered to bring the mountains overlooking Taif to collide with each other to destroy the inhabitants. However, being a mountain of mercy himself and the mercy of the worlds, the Prophet refused. Note the conduct of our noble Prophet. Irritated by a little trouble or abuse from someone, we spend years scheming and devising ways to take revenge. How far removed are the Muslims of today from the Prophet who they consider their exemplar.

In spite of suffering so much at the hands of the Taif mob, the Prophet did not curse or seek revenge, even when the opportunity arose. Instead, he pleaded for mercy.

When there was a stop in a Makkan woman who would repeatedly throw garbage on him as he walked in the streets, the Prophet — being an icon of compassion — asked people about her and even humbly visited her after hearing she had fallen ill.

Over 14 centuries have gone by since he, the Last of the Messengers, left us, but his message — one that was earmarked by mercy for the entire creation — lives on. His examples live on to lead us from darkness to light. His life was one of mercy, compassion, care, consideration, kindness and tolerance for all. His sayings, known as Hadiths, bear testimony to this. One particular theme found in his sayings relate to the rights of women. It is without a doubt that Islam afforded women an honorable and respected position. However, it is sad to see people, many Muslims included, ignorant of this.

On one occasion, he said, "Fear Allah in respect of women." He also said, "The best of you are they who behave best to their wives." In another he said, "A Muslim must not hate his wife, and if he be displeased with one bad quality in her, let him be pleased with one that is good." In one more Hadith, he said, "The more civil and kind a Muslim is to his wife, the more perfect in faith he is."

It is no wonder then that the Prophet Muhammad's employer was none other than a woman, Sayyidatuna Khadijah (may Allah be pleased with her). So impressed was she by his kindness, compassion, manners and trustworthiness that they married, a model marriage that is often cited by scholars as a perfect example for Muslims to follow. Unlike those jihadists who preach hatred and dislike for non-Muslims and even to those Muslims who don't subscribe to their views, the Prophet's own behavior stands contrary to the way they call to. Let them take heed to the fact that it was the Prophet who accepted Safiyyah and Mariya in his home as his wives — one being of Jewish and the second being of Christian heritage.

In an attitude that was revolutionary at that time, the Prophet taught his companions to remain in their mothers' service, saying that Paradise lies beneath their feet.

Today, as we stumble through a confused and turbulent world, as we grope in darkness and as we suffer from uncertainty and depression, we must look for — and grasp at — the teachings of the Holy Prophet so that they will act as a cure for many of the social ills that have befallen our world.

The world faces a host of seemingly insoluble problems. In the West, people speak of depression and decay in society. In the East, industrial and technological progress has created a vacuum in society. Many people are floundering in darkness. They cling to values that have nothing to do with life. They join cults. For role models they look to unworthy individuals who are moral vacuums.

For us the perfect role model is the Last Messenger of God. His life, his dealings with young and old and both friend and foe are an inspiration to all of us.

Let us teach ourselves and our children about the life of the Holy Prophet and use it in our daily lives so that we may improve our conduct and become better human beings. Let us be more tolerant, more forgiving and show compassion to all our brothers and sisters in humanity, irrespective of their race or religion.

Let us pray for a better world. Ameen


Further Readings:

1. The Importance of Prophet Muhammad and His Status as a Role Model
2. PROPHET MUHAMMAD: A TRUE ROLE MODEL
3. The Best Role Model for Mankind

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Apni Matti Pay Hi Chalnay Ka Saleeqa Seekho
Sang-e-Marmar Py Chalo Gy To Phisal Jao Gy

Throughout history in international relations, agreements have taken second place after wars. The flow of history has been determined by wars and agreements.

Determining which purposes were basic to the agreements of Prophet Muhammad (pbuh) is connected to knowing the spirit and basic principles dominant in his diplomacy. As founder and leader of Islamic society, he had the goal of preparing a foundation for the application of divine instructions in his own society and to take, by every possible means, the message he brought to individuals and societies he came into contact with. His agreements should be evaluated from this perspective before anything else. He was not pursuing exploitation of another political unit by intervening in their internal affairs or the establishment of hegemony over people by creating pacts through agreements. He knew that the transmission of Islam would be more effective in an environment of peace and security provided by agreements. Due to religion being a belief system before anything else, he could only enter societies by means of the hearts of individuals. For this reason, he never used force or declared war against those who did not prevent his call and invitation; he took as an essential principle being a sultan of hearts, not bodies.

The command in the Holy Quran, “Let there be no compulsion in religion,” (Al-Baqara 256) required this. Attempting to force people to adopt a belief or ideology or wanting to shape their minds with pressure would not do anything but increase the number of hypocrites. In that case, why did Islam make jihad mandatory? Jihad is for removing obstacles to the conveyance of the divine message to people and to create a foundation for people to be able to know Islam with common sense, far removed from pressure and anxiety, and to be able to make choices with their own free will. On the other hand, jihad gives the opportunity for presenting the Islamic religion as a functional, individual and practical system instead of just a theoretical message.

Because peace is the most suitable foundation for calling people to Islam and for conveying its noble values, the Prophet always took peace as a basis of his politics. War was secondary. Peace being fundamental is tied to the judgment of Quranic verses: “God forbids you not , with regard to those who fight you not for your Faith nor drive you out of your homes, from dealing kindly and justly with them” (Al-Mumtahana 8); “But if the enemy incline towards peace, do thou also incline towards peace, and trust in God. For He is the One that heareth and knoweth all things” (Al-Anfal 61).

Also with these, Allah warns not to forego controlling the enemy by trusting agreements. The Prophet’s application of some tactics against tribes that he had agreements with stems from this cautious approach, not from having made the agreement with the goal of deceit and ill-intention.

During the early days of his prophecy, the Prophet began to call people to Islam, beginning with those close to him. He made his call to all Meccans either individually or in groups. Meanwhile, he took advantage of the status of Mecca as a trade and cultural center. Participating in the fairs held in Mecca and its surroundings, he also invited those coming from outside of Mecca to Islam. At this point his behavior deserves our attention. When the Quraish tribe persisted in their stubbornness, in spite of all the efforts in Mecca to call them to Islam, he concentrated his activities on those coming from outside of Mecca.

It seemed impossible for Prophet Muhammad to remain in Mecca and call people from outside of Mecca to Islam in front of the Quraish’s eyes and to develop power against the Quraish who were the leaders of the Arabian Peninsula. Under these conditions the best path was to make a base outside of Mecca and to take root there and to become an organized power. The migration to Abyssinia should be seen as an activity within the framework of the search for a central base.

Migration to Abyssinia

The Abyssinia migration comprises a very important focal point in the Prophet’s politics of apostleship during the Meccan period. When we examine this migration event carefully, we understand that we are face to face with a far-sighted founder of a state. Those who look at the event superficially and those who do not interpret the data in the sources carefully think that this migration was only made to escape the torture of the Meccans. If that had been the case, there should have been weak and orphaned Muslims in the convoy. However, the opposite was the case. In particular, the first migrants were members of prominent Quraish families and people who would perform important functions in Islamic history in later years.

There being a small number of people in the first migration and the majority going later on strengthens the probability that the first group were given the task of a vanguard group to control whether or not it was safe. There is also a strong probability that the Prophet sent a secret and private message to Negus, the Emperor of Abyssinia with the first convoy.

However much it is known that Abyssinia immigrants returned when they learned that the Meccans had accepted Islam, it is not proof that the Abyssinia emigration was not for the purposes of finding a base and to keep some distinguished Muslims safe from probable risks. It might have been thought that when conditions changed in Mecca, the base in Abyssinia could be abandoned and activities could be continued in Mecca. In addition, the Prophet’s intention to make a new evaluation of the situation could have been a part of this return to Mecca.

Another proof that the emigration to Abyssinia carried important strategic calculations is the strong reaction shown to it by the pagans. Sending their top diplomats who were in close dialogue with Abyssinia with valuable gifts, they wanted the immigrants back. If those who went there had been weak people escaping from oppression, there were many other weak Muslims in their hands in Mecca for the Quraish to fulfill their sadistic pleasures of oppression. This concern stemmed from their worry that Islam would take root in a place far from their control and develop into a force against them. In other words, they must have understood the strategy of the migration very well.

The emigrants to Abyssinia stayed there until it became apparent that Medina could be a base and a center for immigration. Some of them came to Medina in the first years of the migration, and some remained in Abyssinia until year 7 of the Hijrah (migration) or, in other words, until the Jewish problem in Medina was resolved and the Hudaybiyah peace was signed. Again, this was not a place of escape from Abyssinian oppression and it shows that the Prophet wanted to keep some of the Companions there until the situation in Mecca was stabilized. In this case we can say that Abyssinia was first tried as a base and then kept as a precautionary center after the Hijrah to use if needed.

Aqaba Oaths of Allegiance:

In Medina Arabs lived together with Jews. The two Arabic tribes of the city, the Avs and the Hazrach, constantly fought with one another. In order to prevent these two tribes from joining forces against them, the Jews constantly fanned the animosity between them and gained great profits from the trade they made as a consequence. The Jews constantly told the Arabs that a prophet was going to come to them who would destroy the pagans. Under the influence of the Jews, the Medina Arabs were also waiting for a prophet. Going to Mecca to get support from the Quraish against the Hazrech, Iyas Muaz met with the Prophet and became a Muslim. He was the first Muslim from Medina. Those from Medina knew about the call to Islam from the first days of the mission. In addition, the Prophet’s grandfather Hashim had married a woman from the Nejjar clan of Medina named Selma bint Amr. She gave birth to Abdulmuttalib. For this reason, the Prophet had relatives in Medina. He also had some friends and acquaintances in Medina from the time he was busy with caravan trade. In other words, the people of Medina knew Prophet Muhammad well. In the Buas battles between the Avs and Hazrach tribes they gave each other heavy losses. They finally found the hostility between them to be meaningless. Both sides had begun to think of uniting under a leader they could follow. This search for a leader played a facilitating role to an important degree in the future foundation of the Medina Government with the Prophet as head of state.

While these conditions continued in Medina, a group from the Hazrech tribe going to Mecca for the pilgrimage heard the Prophet’s call to Islam. As he did every year at the pilgrimage, Prophet Muhammad invited all the tribes from the vicinity to Islam. When those from Medina listened to the Prophet, they said, “This is the prophet the Jews have foretold. Let’s submit to him before they do.” These people were six in number. When they returned to Medina, they explained Islam to the people.

The next year twelve Muslims from Medina secretly met with the Prophet at a place called Aqaba near Mecca. The Prophet received an oath from them in regard to not practicing polytheism, committing fornication, killing their children, making slander and rebelling against legally approved issues in Islam. He indicated that if they conformed to these, they would enter heaven. Mus’ab b. Umayr’i was sent after them to spread Islam in Medina. Islam received so much interest in Medina that in a short time there at least one person in every household became Muslim, with the exception of a few houses.

Called the First Aqaba Oath, the above oath has the character of an agreement on Islam’s creed and basic principles with the Muslims of Medina, which was determined to be a center for Islam. With this oath, the Prophet registered the new religion’s ideology. In other words, this oath had the character of a declaration putting forth the principles of the state that was being planned. The seeds of the foundation of faith of an individual Islamic state were planted in the hearts of these twelve people. The activities at this new center bore fruit in a short period of time: in the pilgrimage season a year later the Prophet received an oath from seventy-three new Muslims from Medina. These seventy-three people meeting secretly with the Prophet without the knowledge of the pagans in the Medina convoy shows that the convoy was composed of those who could keep secrets, and the selection of twelve prominent representatives during the oath-making shows that representational oath was taken from those in Medina. Mus’ab b. Umayr’s being at their head makes one think that the convoy did not come to Mecca simply for the pilgrimage, but for an organized meeting. With this second agreement with local Muslims from the new Islamic base, a promise is taken from them that they will protect Islam and Muslims against every kind of danger. It indicates that they will have great responsibility for the Islamic state that is to be established, and it reminds them that they have taken great risks upon themselves with this agreement.

Even though the Aqaba oaths do not have the nature of an agreement made by a state that has gained an individual and official status with another state, matters like the terms used in the oaths and representatives giving allegiance on behalf of groups they represent show that the oath carries a character of an agreement and alliance. At that time in the Arabian Peninsula as a requirement of social status, tribes comprised individual political units and an agreement could only be made among tribes. Therefore, this oath was not just an Islamic initiation ceremony.

It is interesting in respect to the role the Aqaba oaths played in the institutionalization of Islam that immediately after this event, Surat al-Hajj, verse 39 of the Quran was revealed giving permission to Muslims for war. With this verse, the message was given to Muslims to complete their other organization that would enable them to immediately take the pagans to account. As a matter of fact, the Prophet had commanded the Muslims in Mecca to immigrate to Medina as soon as the jihad verses were revealed. It can be said that preparations for the Muslims’ first jihad, the Battle of Badr, began with this oath.

The importance of the migration in regard to tactic and strategy is a subject that needs to be taken up on its own. This much can be said: the Islamic community, which had been bound under the rule of the Quraish, who dominated the religious, cultural and economic aspects of the Arabian Peninsula, found a solid base to stand on and obtained their freedom. We can understand the strategic importance of the migration from the extremely strong reaction the Meccan pagans gave.

Medina Constitution:

After the Hijrah, the biggest problem the Prophet faced was establishing unity in the cosmopolitan Medina society. It was necessary to put out of the way any potential danger from within Medina while struggling with the Quraish. In order to open up flanks, the center should not be problematical. Consolidating unity among Muslims by making the Ansar (residents of Medina) and Muhajirun (immigrants to Medina) brothers to one another, the Prophet documented brotherhood with a written text. It would only be possible to unite with Jews and non-Muslim Arabs on common interests of people from Medina. As a result of negotiations, a text emerged that put forth the rights and responsibilities of each group. This text is referred to under the heading in classical sirah of “agreements made in Medina.” Compilers of the last period accept this as the “first constitution in world and Islamic history.”

Uniting all the groups in Medina under his rule at their own will, the Prophet recorded one more of important and successful turning points of politics. The statement at the top of the document, “The Quraish and Yathrib (Medina) believers and those in allegiance to them constitute a community separate from other people,” is very striking. When passages are classified under topics, this document includes around fifty articles. It sets rules for many matters that are included in modern constitutions like state integrity; structure; organs; who is responsible for the administration, the judiciary, and legislation; belief and religious freedom; the sovereignty of law; the concept of country; relations between individuals and administration; and rights and responsibilities.

The rules of the Constitution that revolved around common interests of the citizens of Medina can be summarized as follows: Except for religious wars, an attack made on one of the parties will be mutually defended; economic responsibilities like paying ransom and compensation will be met mutually; the ties of one party will be binding on the others; most importantly, no party can cooperate with the Quraish for any reason. Thus, during the struggle against the Quraish and in the midst of the activities to spread Islam, treachery and dissention from the non-Muslims in Medina were prevented; the roads to friendship between the Quraish and parties in Medina were closed; and an opportunity was born for non-Muslims in Medina, who were allies with Muslims in the new Islamic state and who lived intimately with them, to get to know Islam first-hand and through living examples.

Alliance Agreements:

Establishing security and unity in Medina and getting acceptance of his sovereignty, Prophet Muhammad began political relations with tribes outside of Medina. He made agreements with surrounding tribes via detachments of troops or delegations he sent to them.

In the second year of the migration he made agreements with the following tribes between Medina and Mecca: Banu Damra, a three days distance from Medina, and their branch, Banu Gifar; several weeks later with the Banu Juhayna living in Buvat; and four months later the Banu Mudlich living in Zulushayra. At the end of the same year an agreement was made with the Ashlam Tribe. Similar expressions are used in all these agreements: they guarantee that the parties will not attack each other, and that they will remain neutral or when one of the parties is attacked, they will help each other.

With these agreements, the Prophet made agreement with these tribes before the Quraish did, prevented opportunistic attacks from their neighbors, and secured his surroundings while struggling with the Quraish. Beyond all these, with the agreements, the caravan route of the Quraish was put under control and blockade since the above named tribes were all located on the caravan route.

Shortly after the migration, the tribes on the roads going north to the coast from Mecca had become Muslim or allies of Muslims.

This economic war the Prophet waged against the Quraish was supported with another tactic. He sent five-hundred pieces of gold to Mecca, which was suffering from famine because they could not send caravans, and had it distributed to the poor, aimed at gaining the sympathy of the people.

The Prophet announcing the Huzaa Tribe as an ally of the Muslims as a result of the Hudaybiyah peace was another part of his policy to put the Quraish under blockade. This tribe was close to Mecca. There is a letter of friendship of the Prophet’s showing the cooperation between them. He would get secret information from members of this tribe regarding the Quraish.

Hudaybiyah Peace:

While, on the one hand, exhausting his strength for struggle by putting the Quraish under blockade, on the other hand, the Prophet was seeking an opportunity to sign a peace with them. By means of this peace he would be able to realize some plans easily. As a matter of fact, the Jews were about to be a big danger for Medina. The Haybar Jews were trying to ally with the Fadak Jews by giving them Haybar’s dates. Without resolving the Jewish matter, Muslims could be hit from behind by the Jews while at war with the Quraish or, while at war with the Jews, they could be hit from behind by the Quraish. As a matter of fact, the treachery of the Banu Qurayza Jews in the Battle of the Ditch had caused the Muslims some major difficulty. In addition, in case of a peace to be made with the Quraish, power could be gained in regions like Bahrain, Amman and Yemen, which were under the control of Iran who had been defeated by the Byzantines. It would be easier to spread Islam in an environment of peace.

In the 6th year of the Hijrah the Prophet headed off with 1400 Companions for the purpose of visiting the Kaaba. It can be thought that, by taking advantage of amnesty during this month when war was forbidden, there was an aim to make a dialogue with the Quraish with this trip. The Prophet had announced that he would make an agreement with the Quraish regardless of the conditions, and he informed the Quraish of this decision. Actually, the Quraish who had become greatly weakened economically were in favor of this peace. After long negotiations the agreement was signed.

Although at first glance some rules of the agreement may appear to be against the Muslims, actually it was a great conquest. The farsightedness of the Prophet’s insistence upon signing this agreement in spite of all the resistance from the Companions was understood later. As a matter of fact, while returning to Medina after signing this agreement, Surat Al-Fath was revealed and Allah announced that this peace was a clear victory.

Zuhri explains clearly why the Hudaybiyah peace was a conquest: “There could be no greater conquest than this in Islam. Previously people (pagans and believers) would fight when they came face to face. When peace was signed, war was left aside and people were sure of each other. When they met face to face, they talked and debated. Some became Muslim when Islam was explained to them. Within two years after this peace, the number of new Muslims was greater than the previous number of Muslims.”

With this agreement, the Quraish accepted the Islamic state as a party and officially recognized it. More than that, they showed their weakness by signing the peace and they indicated that they were abandoning struggle. For this reason, the authority among the Arabs was completely shaken and Muslims began to assume the authority. This event elevated Muslims in the eyes of all Arabs. After this they began to enter Islam in large groups. Also during this period of peace, the Prophet, sending letters of invitation to all rulers and administrators he could reach with the means of that time, conveyed Islam’s message to very distant places. The Jewish presence in Medina was eradicated at this time. Also the abrogation of this peace by the Quraish gave a legitimate necessity for the Meccan conquest. Islam’s sovereignty was completed in Arabia with this conquest.


Refrence:
Prophet Muhammad's Diplomatic Tactics in Alliances, Guarantees and Agreements

Further Readings:

1. Muhammad As A Ruler Prophet
2. Diplomatic Career Of Muhammad

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