Diplomacy; in current world’s political
system the foundation of diplomacy is based on constituent factors of power
such as geographical position, military forces, economical power, social and
humanitarian characteristics, political ability and popularity amongst other
states which plays a special role for a sate interaction in the global system.
The term Diplomacy in general means the guidelines or policies of a state about international political issues, regarding too foreign states or different regions and also concerning the treatise whether international or region. The second meaning of diplomacy is the skill in or art of negotiation for reaching to common understanding in the international scene. Anyhow it is the conduct of relation and communication.
The term Diplomacy in general means the guidelines or policies of a state about international political issues, regarding too foreign states or different regions and also concerning the treatise whether international or region. The second meaning of diplomacy is the skill in or art of negotiation for reaching to common understanding in the international scene. Anyhow it is the conduct of relation and communication.
·
The
Oxford Dictionary defines- ; diplomacy is the conduct of international relation
by negotiation.’
·
According
to Adam Watson – ‘negotiation between political entities which acknowledge each
other’s independence.’’
·
G.R.Berridge
characterized diplomacy as the conduct
of international relations by negotiation rather than by force, propaganda or
resources to, Law & by other peaceful means which are either directly or
indirectly designed to promote negotiation.’’
·
According
to Nicolson-diplomacy is neither the invention not pastime of some political systems
but is an essential element in any reasonable relation between nation national relations.
·
Henry
Kissinger defines –‘diplomacy is an adjustment of differences through
negotiations.’
Above
all we can say diplomacy is the art of pursuing foreign policy. Foreign policy mostly
accompanied by sustain, manipulate after.
Diplomatic
attitude of Prophet Muhammad (SM.);
It is difficult to discuss separately the political and the
military characteristics of the prophet’s leadership. He was the political
leader and the chief of the first Muslim State in Arabia of which Madina was
the capital. During the twenty-three years of the prophet-hood of Muhammad,
there were many of the speeches, orations or sermons that Prophet Muhammad
communicated to people. The message of Islam was not only for the people of the
Arabia, but also was intended to be universal. The prophet’s strategy in his
leadership political communication was unique compared to other leaders. One of
the primary duties of a political leader is to be aware of his surroundings and
circumstances. This would give him the ability to look for solutions to improve
it. The prophet did not seek to build a kingdom. He worked towards establishing
a state, which embraced new principles, which went against the previous
traditions. The Prophet Muhammad spent 13 years in Makka facing war with peace,
violence with calm, revenge with forgiveness and tyranny with the call of
justice. During this period, he was able to build a community. His permission
to the prophet to immigrate to Madina, he realized that he had ensured the
second element of his state: the land.
He still had to establish some sort
of organization and political administration in order to have all the necessary
elements of the state In
his political leadership communication, the Prophet
demonstrated extreme self-control. This made his followers to love him
and his enemies either to give up and join his religion or to fear him and stay
away. There was no human being that had his life more scrutinized and
documented than the Prophet Muhammad. His behavior was perfect with companions
and fair with his foes.
Diplomatic attitudes of prophet Muhammad
(SM);
Sovereignty of Allah swt.: Sovereignty means the source of power. In Islam, Allah is the source of all powers and laws (3:154, 12:40, 25:2, 67:1). It is Allah who knows what is good and what is bad for His servants. His say is final.
All human beings untidily cannot change His law. The Qur’an says, "As for the thief -male and female, chop off their hands. It is the reward of their own actions and exemplary punishment from Allah. Allah is Mighty, Wise." (5:37). According to Islam, this order is unchangeable by any parliament or any government which claims itself to be Islamic (5:44, 2:229). There are many more laws in the Qur’an concerning our life and those laws must be put to practice by an Islamic state for the greater good of human beings.
Universality of Islam ;- The universal religion is that it is meant for the whole of humanity, irrespective of tribe, race, nationality, and so on. Certainly such a religion should not give any tribe, race, or nation precedence over another. If a religion favors one race, for instance, as "the Chosen People", there is no question of its being a universal religion. Caste-ism, where people are divided into castes, with one caste being superior to another, is another example of this kind of "favoritism". In sharp contrast to such beliefs, Islam strongly upholds the oneness of God as well as the oneness of humanity. God stated in the Quran what means,
[O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.] (Al-Hujurat 49:13)
Equality of all humans before God is a concept of Islam derived directly from the oneness of God. One God, one humanity, and one religion for mankind, is the foundation of Islam.
Migration; Muhammad (S) became aware of the plan to assassinate him and started to plan for the migration discreetly. Abu Bakr was asked to prepare two camels for the journey. Ali was asked to sleep as a decoy in the Prophet's bed the night of the migration. The assassins who were spying on Muhammad (S) were fooled. This allowed time for Muhammad (S) and Abu Bakr to escape and hide in a cave in Mount Sur, about three miles to the east of Makkah and a mile above sea level, until the pursuit had died down.
"If ye help not your leader (Muhammad), (it is no matter): For Allah did indeed help him, when the unbelievers drove him out: He had no more than one companion (Abu Bakr): They two were in the cave, and he said to his companion "Have no fear, for Allah is with us" Then Allah sent down His peace upon him..." (Qur'an 9: 40).
The arrival at Medina could not have been more different than the departure from Makkah. The entire populace seemed to be out in the streets. The city was buzzing with expectation and joy, little girls were singing his praises, and families were competing with each other to host him. To avoid showing any kind of favoritism, Muhammad (S) chose to stay as a guest with Amr bin Awj, in front of whose house his camel had spontaneously halted. The tradition of weekly congregational prayers was started on the first Friday of his arrival in Madinah.
"O ye who believe! When the call is proclaimed to prayer on Friday (the day of assembly) hasten earnestly to the remembrance of Allah." (Qur'an 63:9).
Just before the migration, another important event had taken place. The danger to Muslims in Makkah was in extremis and there was a realistic possibility of their total eradication. Muhammad (S) received divine permission, through the instrument of Wahy, to fight back in self-defense against those who violently oppressed the Muslims.
"Permission is given (to fight) those who have taken up arms against you wrongfully. And verily Allah is well able to give you succor. To those who have been driven forth from their homes for no reason than this that say 'Our Lord is Allah.' Hath not Allah repelled some men by others, cloisters and churches and synagogues and mosques, wherein the name of Allah is ever mentioned, would assuredly have been pulled down. Verily, him who helpeth Allah, Allah surely helps. For Allah is indeed Right, Powerful, and Mighty. Those who, if we establish them in the land, will observe prayer and pay the poor due and enjoin in what is right and forbid what is wrong, The final issue of all things rests with Allah. And if they charge thee with imposture, then (bear in mind) that already before them (there have been other people who had behaved likewise with their prophets such as) the people of Noah, and 'Ad and Thamud..." (Qur'an 22: 39-42)
"Fight in the cause of Allah those who fight you, But don't transgress limits; For Allah loveth not the transgressor. And slay them wherever you catch them, And turn them out from where they have turned you out; For tumult and oppression are worse than slaughter; But fight them not at the sacred Mosque, Unless they first fight you there; But if they fight you, slay them; Such is the reward of those who suppress faith. But if they cease, Allah is oft forgiving, most merciful. And fight them on until there is no more oppression, And there prevail justice and faith in Allah; But if they cease let there be no hostility except to those who practice oppression" (Qur'an 2: 190-193)
Migration (Hijrah) to Madinah is a watershed in Muhammad's (S) mission. One of the first public acts as he took charge of the city of Madinah was to build a mosque (Masjid) historically known as the Masjid an-Nabawi or the Prophet's Mosque. Next he set about getting all parties together to sign a covenant, arguably the first of it's kind in history, which would set standards for pluralism, tolerance and cooperation between various religious and ethnic communities.
Aqaba oaths of Allegiance: In the tenth year of Prophet’s mission, Prophet Muhammad (SM) met six people from Yathrib who had come for the annual rites of pilgrimage at ‘Aqaba. They listened to him earnestly, learnt about Allah and His revelations, and immediately recognized him as the prophet mentioned in Jewish scriptures as told by their fellow Jewish citizens. All six people from Yathrib accepted Islam. They pledged an oath of allegiance to the Prophet and promised to return the next year with more people. Upon their return to Yathrib they described the prophet to the people and soon he became the talk of the town. The following year twelve more men came for the annual rites of pilgrimage and all accepted Islam. The terms of the pledge, known as the First Pledge of ‘Aqaba. After concluding this pledge, the prophet (pbuh) said: “If you fully comply with these promises, you will have the right to paradise; but if you fault, you will not have the right to paradise. Allah may punish you or He may forgive you.”
The new Muslims asked the prophet to send them a Muslim who could teach the Qur’an and Islamic injunctions. The Prophet sent Mus’ab bin ‘Umair (ra), a distinguished companion, for this task. He was the first Meccan Muslim to arrive in Yathrib. Within a few months of his arrival in Yathrib, many people accepted Islam.
The Second Aqaba Allegiance. It was the 13th year of the Islamic calendar (622 A.D.) During the Hajj season of this year, Hazrat Mus’ab bin Umayr came to Mecca with 75 people, two of them were women, of the Aws and Khazraj tribes. This group went to our Holy Prophet (PBUH) who was sitting at the Masjid-al-Haram with his uncle Hazrat Abbas, and made the following offer: Oh Allah’s Apostle! We are a rather big group. We agree to take you amongst us, to help you, to sacrifice ourselves for your sake, and to protect your inner-being as we do your physical being. Where should we meet with you to further discuss this matter?”
Our Holy Prophet (PBUH) again deemed it suitable to meet at Aqaba
Medina Constitution : The Medina Charter, written and promulgated by Prophet Muhammad for the multi-religious ten thousand-strong citizens of the city-state of Medina in 622 A.D is truly a remarkable political-constitutional document. The claim made by Professor M. Hamidullah that it was the first written constitution. Not only is the Madina Charter important in the sense that it is the first written constitution; it is also modern in the sense that it was promulgated for a plural society, giving equal rights to every citizen as well as giving them a say in governmental matters, as we shall see. Considering all these, it is amazing that those Muslim leaders and writers who talk and write about the Islamic state seldom refer to this important seminal political document of Islam.
The Charter consists of 47 clauses, but due to different numbering, Prof. Hamidullah counts it to be 52. Clauses 1, 2 and 39 state the formation of a sovereign nation-state with a common citizenship, consisting of various communities, principally Muslim Arabs from Mecca, Muslim Arabs from Yathrib, other monotheists form Yathrib and others who must be at that time still pagans. These constitute a unified citizenry, having equal rights and responsibilities, as distinct from other peoples. The Charter provided a federal structure with a centralized authority, with the various tribes in various districts constituting a unit and enjoying autonomy in certain matters of a social, cultural and religious character. A very important human right is given in Clause 25 where freedom was guaranteed for each community to practice its own religion. Another important principle of statecraft is consultation with the people in all matters.
It should be noted that the Charter, this first Islamic political-constitutional document, was given to the people of Medina in the name of Muhammad the Prophet (Clause 1) and also in the name of God as well as Prophet Muhammad.
Hudayabiah peace: In the sixth year, the Messenger of Allah (Peace and blessings of Allah upon him) announced his intent to perform `Umrah and set out with 1400 men, unarmed except for the sheathed sword normally carried by a traveler. His companions drove with them the sacrificial animals. When the Quraysh learned of this, they gathered to prevent them from reaching al-Masjid al-Haraam.
As they neared Makkah, the Prophet led his companions in salat al-khawf. Then, he started toward Makkah but his she-camel, al-Qaswa, sat down. They said, "She has become obstinate," but he replied,
"She has not become obstinate, but has been prevented as the elephant was prevented. By Allah, the Quraysh will not ask of me anything today which enhances the sanctity of Allah's religious rites and symbols but that I will give it to them." (Al-Bukhari)
Then he shouted at his camel and she got up. He (SM) returned to a well at Hudaybiyyah having little water, and pulled an arrow from his quiver, jabbing it into the well. The water flowed so abundantly that they scooped it up in their hands.
Budayl ibn Warqaa' al Khuza'i informed the Quraysh of the Prophet's (SM) peaceful intent. They then sent `Urwah ibn Mas`ud who was told something similar. He also noticed how much the companions loved the Prophet (SM) and obeyed him; he went back and informed the Quraysh of what he had seen and heard. Then they sent a man from Bani Kinanah named al-Hulays ibn `Alqamah, and after him, Mikraz ibn Hafs. While he was talking to the Messenger of Allah (Peace and blessings of Allah upon him), Suhayl ibn `(may Allah be pleased with them) approached. The Prophet (Peace and blessings of Allah upon him) said,
"Your matter has now become easy." A peace treaty was drawn up between the two sides. If the Muslims had chosen to fight at that time they would have been victorious, but they wanted to uphold the sanctity of the Ka`bah. Many of the companions were opposed to this treaty and considered its clauses unfair and biased against the Muslims. But with time they, perceived its positive results and beneficial effects. The opportunity was increased to spread Islam and make it known to people, which led to its acceptance by many of the tribes. The Muslims were no longer in danger from the Quraysh, so they could concentrate on the threat from the Jews and other hostile tribes. Thus, the battle of Khaybar took place after the treaty of Hudaybiyyah. The treaty of Hudaybiyyah enabled the Prophet (Peace and blessings of Allah upon him) to prepare for the battle of Mu'tah, which was a new step in extending the call to Islam outside the Arabian Peninsula.The treaty of Hudaybiyyah led directly to the conquest of Makkah.
Stable Good Governance; the Islamic political system makes the ruler and the government responsible firstly to Allah and then to the people. The ruler and the government are elected by the people to exercise ‘powers on their behalf. We must remember here that both the ruler and the ruled are the Khalifah of Allah and the ruler shall have to work for the welfare of the people according to the Qur’an and Sunnah. A ruler is a servant of the people of Islam. Both the ruler and the ruled will appear before Allah swt and account for their actions on the Day of Judgment. The responsibility of the ruler is heavier than the ruled. Any ordinary citizen of an Islamic state has the right to ask any question on any matter to the ruler and the government.
Establishing pluralistic society: Though the city of Makkah at the time of the Prophet Muhammad was largely dominated by tribal loyalties, there were people who not only practiced fairness and justice in their lives but also encouraged others to do so. The Qur'an is the anchor of that believing and belonging community and the Prophet Muhammad is its leader. The subject matter of the Qur'an is human beings and they are the basic addressees of it. And to establish a cohesive humane and just social order is its earthly objective. The Qur'an creates a society where the individual and the society is under an obligation to ‘enjoin good and forbid evil' (3:104; 110; 9:71). The Quran regards the Prophet Muhammad as one among many Prophets. Few of them it has mentioned and of others it says: ‘we have not related to you...' (40:78) and every people have been sent its guide (35:24). It claims that for every community God has sent messengers and they will be ‘judged between them with Justice, and they will not be wronged'(10:47). It also declares that for each community God has
appointed a different path (shir‘ah) and way (minhaj) (5:48.). These different communities with various emphases of beliefs are encouraged to ‘compete with one another (as in a race) in righteous deeds. Wherever you are God will bring you all together...'(2:148).
There is no compulsion in Religion… [Qur’an 2:256]
The Truth is from your Lord, so let him who wishes believe and let him who wishes disbelieve[Qur’an 18:29]
Bu the actual verse that lays down the broad principles of religious freedom is:
And fight them until there is no more persecution and religion is only for Allah. But if they desist, then there should be no more hostility except against the oppressors [Qur’an 2:193]
Human Righst : Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Quran very clearly states:
"O believers, be you securers of justice, witness for God. Let not detestation for a people move you not to be equitable; be equitable - that is nearer to God-fearing." (5:8)
Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Quran equates it to the killing of entire mankind.
"...Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether." (5:32)
It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies. In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection." The Prophet has also said about the dhimmis (the non-Muslim citizens of the Muslim state): "One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise."
Khilafte e Kaleq; The head of the state is ordered to follow the rule of “amr bil ma’roof wa nahi anil munkar” meaning order people to do well and stop them from wrong and punish them if they don’t. It is to create an environment where people are persuaded to live in harmony, behave nicely, and control their anger through sermons and/or public speeches. Children are trained to develop such a character from homes and educational institutions. The purpose is to reduce the rate of home-based or street crimes and stop people from harming each other.
“You are the best community that has been raised for mankind. You enjoin good and forbid evil and you believe in Allah” Surah Al-e-Imran 110
Sovereignty of Allah swt.: Sovereignty means the source of power. In Islam, Allah is the source of all powers and laws (3:154, 12:40, 25:2, 67:1). It is Allah who knows what is good and what is bad for His servants. His say is final.
All human beings untidily cannot change His law. The Qur’an says, "As for the thief -male and female, chop off their hands. It is the reward of their own actions and exemplary punishment from Allah. Allah is Mighty, Wise." (5:37). According to Islam, this order is unchangeable by any parliament or any government which claims itself to be Islamic (5:44, 2:229). There are many more laws in the Qur’an concerning our life and those laws must be put to practice by an Islamic state for the greater good of human beings.
Universality of Islam ;- The universal religion is that it is meant for the whole of humanity, irrespective of tribe, race, nationality, and so on. Certainly such a religion should not give any tribe, race, or nation precedence over another. If a religion favors one race, for instance, as "the Chosen People", there is no question of its being a universal religion. Caste-ism, where people are divided into castes, with one caste being superior to another, is another example of this kind of "favoritism". In sharp contrast to such beliefs, Islam strongly upholds the oneness of God as well as the oneness of humanity. God stated in the Quran what means,
[O men! Behold, We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Verily, the noblest of you in the sight of God is the one who is most deeply conscious of Him. Behold, God is all-knowing, all-aware.] (Al-Hujurat 49:13)
Equality of all humans before God is a concept of Islam derived directly from the oneness of God. One God, one humanity, and one religion for mankind, is the foundation of Islam.
Migration; Muhammad (S) became aware of the plan to assassinate him and started to plan for the migration discreetly. Abu Bakr was asked to prepare two camels for the journey. Ali was asked to sleep as a decoy in the Prophet's bed the night of the migration. The assassins who were spying on Muhammad (S) were fooled. This allowed time for Muhammad (S) and Abu Bakr to escape and hide in a cave in Mount Sur, about three miles to the east of Makkah and a mile above sea level, until the pursuit had died down.
"If ye help not your leader (Muhammad), (it is no matter): For Allah did indeed help him, when the unbelievers drove him out: He had no more than one companion (Abu Bakr): They two were in the cave, and he said to his companion "Have no fear, for Allah is with us" Then Allah sent down His peace upon him..." (Qur'an 9: 40).
The arrival at Medina could not have been more different than the departure from Makkah. The entire populace seemed to be out in the streets. The city was buzzing with expectation and joy, little girls were singing his praises, and families were competing with each other to host him. To avoid showing any kind of favoritism, Muhammad (S) chose to stay as a guest with Amr bin Awj, in front of whose house his camel had spontaneously halted. The tradition of weekly congregational prayers was started on the first Friday of his arrival in Madinah.
"O ye who believe! When the call is proclaimed to prayer on Friday (the day of assembly) hasten earnestly to the remembrance of Allah." (Qur'an 63:9).
Just before the migration, another important event had taken place. The danger to Muslims in Makkah was in extremis and there was a realistic possibility of their total eradication. Muhammad (S) received divine permission, through the instrument of Wahy, to fight back in self-defense against those who violently oppressed the Muslims.
"Permission is given (to fight) those who have taken up arms against you wrongfully. And verily Allah is well able to give you succor. To those who have been driven forth from their homes for no reason than this that say 'Our Lord is Allah.' Hath not Allah repelled some men by others, cloisters and churches and synagogues and mosques, wherein the name of Allah is ever mentioned, would assuredly have been pulled down. Verily, him who helpeth Allah, Allah surely helps. For Allah is indeed Right, Powerful, and Mighty. Those who, if we establish them in the land, will observe prayer and pay the poor due and enjoin in what is right and forbid what is wrong, The final issue of all things rests with Allah. And if they charge thee with imposture, then (bear in mind) that already before them (there have been other people who had behaved likewise with their prophets such as) the people of Noah, and 'Ad and Thamud..." (Qur'an 22: 39-42)
"Fight in the cause of Allah those who fight you, But don't transgress limits; For Allah loveth not the transgressor. And slay them wherever you catch them, And turn them out from where they have turned you out; For tumult and oppression are worse than slaughter; But fight them not at the sacred Mosque, Unless they first fight you there; But if they fight you, slay them; Such is the reward of those who suppress faith. But if they cease, Allah is oft forgiving, most merciful. And fight them on until there is no more oppression, And there prevail justice and faith in Allah; But if they cease let there be no hostility except to those who practice oppression" (Qur'an 2: 190-193)
Migration (Hijrah) to Madinah is a watershed in Muhammad's (S) mission. One of the first public acts as he took charge of the city of Madinah was to build a mosque (Masjid) historically known as the Masjid an-Nabawi or the Prophet's Mosque. Next he set about getting all parties together to sign a covenant, arguably the first of it's kind in history, which would set standards for pluralism, tolerance and cooperation between various religious and ethnic communities.
Aqaba oaths of Allegiance: In the tenth year of Prophet’s mission, Prophet Muhammad (SM) met six people from Yathrib who had come for the annual rites of pilgrimage at ‘Aqaba. They listened to him earnestly, learnt about Allah and His revelations, and immediately recognized him as the prophet mentioned in Jewish scriptures as told by their fellow Jewish citizens. All six people from Yathrib accepted Islam. They pledged an oath of allegiance to the Prophet and promised to return the next year with more people. Upon their return to Yathrib they described the prophet to the people and soon he became the talk of the town. The following year twelve more men came for the annual rites of pilgrimage and all accepted Islam. The terms of the pledge, known as the First Pledge of ‘Aqaba. After concluding this pledge, the prophet (pbuh) said: “If you fully comply with these promises, you will have the right to paradise; but if you fault, you will not have the right to paradise. Allah may punish you or He may forgive you.”
The new Muslims asked the prophet to send them a Muslim who could teach the Qur’an and Islamic injunctions. The Prophet sent Mus’ab bin ‘Umair (ra), a distinguished companion, for this task. He was the first Meccan Muslim to arrive in Yathrib. Within a few months of his arrival in Yathrib, many people accepted Islam.
The Second Aqaba Allegiance. It was the 13th year of the Islamic calendar (622 A.D.) During the Hajj season of this year, Hazrat Mus’ab bin Umayr came to Mecca with 75 people, two of them were women, of the Aws and Khazraj tribes. This group went to our Holy Prophet (PBUH) who was sitting at the Masjid-al-Haram with his uncle Hazrat Abbas, and made the following offer: Oh Allah’s Apostle! We are a rather big group. We agree to take you amongst us, to help you, to sacrifice ourselves for your sake, and to protect your inner-being as we do your physical being. Where should we meet with you to further discuss this matter?”
Our Holy Prophet (PBUH) again deemed it suitable to meet at Aqaba
Medina Constitution : The Medina Charter, written and promulgated by Prophet Muhammad for the multi-religious ten thousand-strong citizens of the city-state of Medina in 622 A.D is truly a remarkable political-constitutional document. The claim made by Professor M. Hamidullah that it was the first written constitution. Not only is the Madina Charter important in the sense that it is the first written constitution; it is also modern in the sense that it was promulgated for a plural society, giving equal rights to every citizen as well as giving them a say in governmental matters, as we shall see. Considering all these, it is amazing that those Muslim leaders and writers who talk and write about the Islamic state seldom refer to this important seminal political document of Islam.
The Charter consists of 47 clauses, but due to different numbering, Prof. Hamidullah counts it to be 52. Clauses 1, 2 and 39 state the formation of a sovereign nation-state with a common citizenship, consisting of various communities, principally Muslim Arabs from Mecca, Muslim Arabs from Yathrib, other monotheists form Yathrib and others who must be at that time still pagans. These constitute a unified citizenry, having equal rights and responsibilities, as distinct from other peoples. The Charter provided a federal structure with a centralized authority, with the various tribes in various districts constituting a unit and enjoying autonomy in certain matters of a social, cultural and religious character. A very important human right is given in Clause 25 where freedom was guaranteed for each community to practice its own religion. Another important principle of statecraft is consultation with the people in all matters.
It should be noted that the Charter, this first Islamic political-constitutional document, was given to the people of Medina in the name of Muhammad the Prophet (Clause 1) and also in the name of God as well as Prophet Muhammad.
Hudayabiah peace: In the sixth year, the Messenger of Allah (Peace and blessings of Allah upon him) announced his intent to perform `Umrah and set out with 1400 men, unarmed except for the sheathed sword normally carried by a traveler. His companions drove with them the sacrificial animals. When the Quraysh learned of this, they gathered to prevent them from reaching al-Masjid al-Haraam.
As they neared Makkah, the Prophet led his companions in salat al-khawf. Then, he started toward Makkah but his she-camel, al-Qaswa, sat down. They said, "She has become obstinate," but he replied,
"She has not become obstinate, but has been prevented as the elephant was prevented. By Allah, the Quraysh will not ask of me anything today which enhances the sanctity of Allah's religious rites and symbols but that I will give it to them." (Al-Bukhari)
Then he shouted at his camel and she got up. He (SM) returned to a well at Hudaybiyyah having little water, and pulled an arrow from his quiver, jabbing it into the well. The water flowed so abundantly that they scooped it up in their hands.
Budayl ibn Warqaa' al Khuza'i informed the Quraysh of the Prophet's (SM) peaceful intent. They then sent `Urwah ibn Mas`ud who was told something similar. He also noticed how much the companions loved the Prophet (SM) and obeyed him; he went back and informed the Quraysh of what he had seen and heard. Then they sent a man from Bani Kinanah named al-Hulays ibn `Alqamah, and after him, Mikraz ibn Hafs. While he was talking to the Messenger of Allah (Peace and blessings of Allah upon him), Suhayl ibn `(may Allah be pleased with them) approached. The Prophet (Peace and blessings of Allah upon him) said,
"Your matter has now become easy." A peace treaty was drawn up between the two sides. If the Muslims had chosen to fight at that time they would have been victorious, but they wanted to uphold the sanctity of the Ka`bah. Many of the companions were opposed to this treaty and considered its clauses unfair and biased against the Muslims. But with time they, perceived its positive results and beneficial effects. The opportunity was increased to spread Islam and make it known to people, which led to its acceptance by many of the tribes. The Muslims were no longer in danger from the Quraysh, so they could concentrate on the threat from the Jews and other hostile tribes. Thus, the battle of Khaybar took place after the treaty of Hudaybiyyah. The treaty of Hudaybiyyah enabled the Prophet (Peace and blessings of Allah upon him) to prepare for the battle of Mu'tah, which was a new step in extending the call to Islam outside the Arabian Peninsula.The treaty of Hudaybiyyah led directly to the conquest of Makkah.
Stable Good Governance; the Islamic political system makes the ruler and the government responsible firstly to Allah and then to the people. The ruler and the government are elected by the people to exercise ‘powers on their behalf. We must remember here that both the ruler and the ruled are the Khalifah of Allah and the ruler shall have to work for the welfare of the people according to the Qur’an and Sunnah. A ruler is a servant of the people of Islam. Both the ruler and the ruled will appear before Allah swt and account for their actions on the Day of Judgment. The responsibility of the ruler is heavier than the ruled. Any ordinary citizen of an Islamic state has the right to ask any question on any matter to the ruler and the government.
Establishing pluralistic society: Though the city of Makkah at the time of the Prophet Muhammad was largely dominated by tribal loyalties, there were people who not only practiced fairness and justice in their lives but also encouraged others to do so. The Qur'an is the anchor of that believing and belonging community and the Prophet Muhammad is its leader. The subject matter of the Qur'an is human beings and they are the basic addressees of it. And to establish a cohesive humane and just social order is its earthly objective. The Qur'an creates a society where the individual and the society is under an obligation to ‘enjoin good and forbid evil' (3:104; 110; 9:71). The Quran regards the Prophet Muhammad as one among many Prophets. Few of them it has mentioned and of others it says: ‘we have not related to you...' (40:78) and every people have been sent its guide (35:24). It claims that for every community God has sent messengers and they will be ‘judged between them with Justice, and they will not be wronged'(10:47). It also declares that for each community God has
appointed a different path (shir‘ah) and way (minhaj) (5:48.). These different communities with various emphases of beliefs are encouraged to ‘compete with one another (as in a race) in righteous deeds. Wherever you are God will bring you all together...'(2:148).
There is no compulsion in Religion… [Qur’an 2:256]
The Truth is from your Lord, so let him who wishes believe and let him who wishes disbelieve[Qur’an 18:29]
Bu the actual verse that lays down the broad principles of religious freedom is:
And fight them until there is no more persecution and religion is only for Allah. But if they desist, then there should be no more hostility except against the oppressors [Qur’an 2:193]
Human Righst : Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Quran very clearly states:
"O believers, be you securers of justice, witness for God. Let not detestation for a people move you not to be equitable; be equitable - that is nearer to God-fearing." (5:8)
Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Quran equates it to the killing of entire mankind.
"...Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether." (5:32)
It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies. In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection." The Prophet has also said about the dhimmis (the non-Muslim citizens of the Muslim state): "One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise."
Khilafte e Kaleq; The head of the state is ordered to follow the rule of “amr bil ma’roof wa nahi anil munkar” meaning order people to do well and stop them from wrong and punish them if they don’t. It is to create an environment where people are persuaded to live in harmony, behave nicely, and control their anger through sermons and/or public speeches. Children are trained to develop such a character from homes and educational institutions. The purpose is to reduce the rate of home-based or street crimes and stop people from harming each other.
“You are the best community that has been raised for mankind. You enjoin good and forbid evil and you believe in Allah” Surah Al-e-Imran 110
“The believers, men and women, are protectors of each other; they
enjoin what is right and forbid what is evil” Surah Tauba 71
“The hypocrites, both
men and women, precede one from another. They enjoin the wrong and forbid
the right”…Surah Tauba 67
Shura: We cannot in any way touch upon the Islamic political system without talking about one of the main advantages of this system. Islam has brought about a great and a magnificent human principle, namely the principle of shura or mutual consultation.
Surah “Ash-Shura”, a chapter in the Noble Qur'an, was named after that principle. This indicates the importance of this principle in all matters of Muslims. Although scholars differ over the mechanism for the implementation of this principle in terms of being optional, preferable or obligatory, they are unanimous on the need to realize it among Muslims as per Allah’s saying: And consult them in affairs (of moment)-Aal `Imran 3:159.
Non hostile relationship with others religious communities: The Right to Co-operate and Not to Co-operate Islam has prescribed a general principle of paramount importance and universal application saying:
"Co-operate with one another for virtue and heedfulness and do not co-operate with one another for the purpose of vice and aggression" (5:2).
This means that the man who undertakes a noble and righteous work, irrespective of the fact whether he is living at the North Pole or the South Pole, has the right to expect support and active co-operation from the Muslims. On the contrary he who perpetrates deeds of vice and aggression, even if he is our closest relation or neighbor, does not have the right to win our support and help in the name of race, country, language or nationality, nor should he have the expectation that Muslims will co-operate with him or support him. Nor is it permissible for Muslims to co-operate with him. The wicked and vicious person may be our own brother, but he is not of us, and he can have no help or support from us as long as he does not repent and reform his ways. On the other hand the man who is doing deeds of virtue and righteousness may have no kinship with Muslims, but Muslims will be his companions and supporters or at least his well- wishers.
Protection against suppression & Oppression; These Ahadiths and Quranic verses are about Oppressors and the one who is oppressed. The oppressor could be a leader, husband, king of the occupied state or anyone who oppresses others in any circumstance. Narrated Ibn ‘Abbas (R.A): The Prophet (pbuh) sent Mu’adh to Yemen and said, “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah.” Volume 3, Book 43, Number 628: Sahih Bukhari.
Narrated Abu Huraira (R.A): Allah’s Apostle (pbuh) said, “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.”Volume 3, Book 43, Number 629: Sahih Bukhari.
We will reserve the houses of the hereafter exclusively for those who do not seek self-glory in this life and do not cause oppression and corruption to spread. The final outcome belongs to those who fear (Allah). [028:083: Al Quran]
Say, “In fact, my Lord has forbidden all kinds of lewd and obscene acts whether committed openly or in secret: (all sorts of) sins and wrongful oppressions, associating anything (or anyone) with Allah for which He has revealed no sanction, and attributing to Allah that about which you know nothing.” [007:033: Al Quran]
Muslim Brotherhood: Narrated Anas bin Malik (R.A): Allah’s Apostle (pbuh) said, “Help your brother, whether he is an oppressor or he is an oppressed one.” Volume 3, Book 43, Number 623: Sahih Bukhari.
Narrated Anas (R.A): Allah’s Apostle (pbuh) said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” Volume 3, Book 43, Number 624:Sahih Bukhari.
Narrated ‘Abdullah bin Umar (R.A):Allah’s Apostle (pbuh) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” Volume 3, Book 43, Number 622: Sahih Bukhari.
Equality before law. The Islamic political system ensures equality for all citizens before the law. It does not recognize any discrimination on the basis of language, color, territory, sex or descent. Islam recognizes the preference of one over the other only on the basis of Taqwa (piety or fear of God). One who fears Allah swt most is the noblest in Islam (49:13).
Muhammad (S) as a Military Leader; The Prophet and his followers were faced with very aggressive proponents of disbelief. The Muslims with the Prophet never initiated any wars. Muhammad (S) and the Muslims engaged in these battles with great discipline, avoiding injury to the innocent and using only the minimum force needed. Striking a blow in anger, even in battle, was prohibited. Muhammad (S) was physically present on the battlefield in all of these wars risking his life and limb. His presence at the battlefield was essential in keeping the morale of his people high. The near defeats at Uhud and Hunayn would have turned into complete disasters except for his presence. He inspired Muslims to remain steadfast and patient during that long siege of the battle of the Trench.
He used innovative strategies in the battles, which included, as mentioned earlier, the use of the trench as a defense. During the digging of the trench he was an active participant. He consulted frequently (Shura) and followed the majority opinion (Ijma'), even when it sometimes went against his own judgment.In addition to setting new standards for the humane treatment of POWs, the Prophet also implemented Qur'anic rules for the conduct of war, minimizing collateral damage, including damage to trees! Women, children and non-combatants were not to be harmed. When the enemy stopped fighting, he was to be given immediate sanctuary.
Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors.(Qur'an 2:190)
If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. (Qur'an 8:61)
Thus the doctrines of protecting civilians, limiting collateral damage, granting amnesty to the enemy when he stopped fighting, humane treatment of POWs and just and fair restitution.
Shura: We cannot in any way touch upon the Islamic political system without talking about one of the main advantages of this system. Islam has brought about a great and a magnificent human principle, namely the principle of shura or mutual consultation.
Surah “Ash-Shura”, a chapter in the Noble Qur'an, was named after that principle. This indicates the importance of this principle in all matters of Muslims. Although scholars differ over the mechanism for the implementation of this principle in terms of being optional, preferable or obligatory, they are unanimous on the need to realize it among Muslims as per Allah’s saying: And consult them in affairs (of moment)-Aal `Imran 3:159.
Non hostile relationship with others religious communities: The Right to Co-operate and Not to Co-operate Islam has prescribed a general principle of paramount importance and universal application saying:
"Co-operate with one another for virtue and heedfulness and do not co-operate with one another for the purpose of vice and aggression" (5:2).
This means that the man who undertakes a noble and righteous work, irrespective of the fact whether he is living at the North Pole or the South Pole, has the right to expect support and active co-operation from the Muslims. On the contrary he who perpetrates deeds of vice and aggression, even if he is our closest relation or neighbor, does not have the right to win our support and help in the name of race, country, language or nationality, nor should he have the expectation that Muslims will co-operate with him or support him. Nor is it permissible for Muslims to co-operate with him. The wicked and vicious person may be our own brother, but he is not of us, and he can have no help or support from us as long as he does not repent and reform his ways. On the other hand the man who is doing deeds of virtue and righteousness may have no kinship with Muslims, but Muslims will be his companions and supporters or at least his well- wishers.
Protection against suppression & Oppression; These Ahadiths and Quranic verses are about Oppressors and the one who is oppressed. The oppressor could be a leader, husband, king of the occupied state or anyone who oppresses others in any circumstance. Narrated Ibn ‘Abbas (R.A): The Prophet (pbuh) sent Mu’adh to Yemen and said, “Be afraid, from the curse of the oppressed as there is no screen between his invocation and Allah.” Volume 3, Book 43, Number 628: Sahih Bukhari.
Narrated Abu Huraira (R.A): Allah’s Apostle (pbuh) said, “Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.”Volume 3, Book 43, Number 629: Sahih Bukhari.
We will reserve the houses of the hereafter exclusively for those who do not seek self-glory in this life and do not cause oppression and corruption to spread. The final outcome belongs to those who fear (Allah). [028:083: Al Quran]
Say, “In fact, my Lord has forbidden all kinds of lewd and obscene acts whether committed openly or in secret: (all sorts of) sins and wrongful oppressions, associating anything (or anyone) with Allah for which He has revealed no sanction, and attributing to Allah that about which you know nothing.” [007:033: Al Quran]
Muslim Brotherhood: Narrated Anas bin Malik (R.A): Allah’s Apostle (pbuh) said, “Help your brother, whether he is an oppressor or he is an oppressed one.” Volume 3, Book 43, Number 623: Sahih Bukhari.
Narrated Anas (R.A): Allah’s Apostle (pbuh) said, “Help your brother, whether he is an oppressor or he is an oppressed one. People asked, “O Allah’s Apostle! It is all right to help him if he is oppressed, but how should we help him if he is an oppressor?” The Prophet said, “By preventing him from oppressing others.” Volume 3, Book 43, Number 624:Sahih Bukhari.
Narrated ‘Abdullah bin Umar (R.A):Allah’s Apostle (pbuh) said, “A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection.” Volume 3, Book 43, Number 622: Sahih Bukhari.
Equality before law. The Islamic political system ensures equality for all citizens before the law. It does not recognize any discrimination on the basis of language, color, territory, sex or descent. Islam recognizes the preference of one over the other only on the basis of Taqwa (piety or fear of God). One who fears Allah swt most is the noblest in Islam (49:13).
Muhammad (S) as a Military Leader; The Prophet and his followers were faced with very aggressive proponents of disbelief. The Muslims with the Prophet never initiated any wars. Muhammad (S) and the Muslims engaged in these battles with great discipline, avoiding injury to the innocent and using only the minimum force needed. Striking a blow in anger, even in battle, was prohibited. Muhammad (S) was physically present on the battlefield in all of these wars risking his life and limb. His presence at the battlefield was essential in keeping the morale of his people high. The near defeats at Uhud and Hunayn would have turned into complete disasters except for his presence. He inspired Muslims to remain steadfast and patient during that long siege of the battle of the Trench.
He used innovative strategies in the battles, which included, as mentioned earlier, the use of the trench as a defense. During the digging of the trench he was an active participant. He consulted frequently (Shura) and followed the majority opinion (Ijma'), even when it sometimes went against his own judgment.In addition to setting new standards for the humane treatment of POWs, the Prophet also implemented Qur'anic rules for the conduct of war, minimizing collateral damage, including damage to trees! Women, children and non-combatants were not to be harmed. When the enemy stopped fighting, he was to be given immediate sanctuary.
Fight in the cause of God against those who fight you, but do not transgress limits. God does not love transgressors.(Qur'an 2:190)
If they seek peace, then seek you peace. And trust in God for He is the One that heareth and knoweth all things. (Qur'an 8:61)
Thus the doctrines of protecting civilians, limiting collateral damage, granting amnesty to the enemy when he stopped fighting, humane treatment of POWs and just and fair restitution.
Trade with all communities
Legislation; separation of power ;
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Mahbub Ratul
Jagannath University
Jagannath University
8th BAtch
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I read the article, it is well written, May Allah bless the author
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