Chapter 59 - Mohammad As A Prophet And Reformist.

 


The life of (Prophet Muhammad) Rasulullah, considered the last prophet by Muslims, has multiple dimensions. The most prominent role is that of a prophet but when we take a deeper look, we find that he was, in fact, a statesman who led his nation to a new political and social level. Of humble origins, Rasulullah founded and promulgated one of the world’s great religions and became an immensely effective political leader. Today, Fourteen centuries after his death, his influence is still powerful and pervasive. 

The message of Rasulullah as a prophet was simple. There’s no god but   Allahﷻ and he Rasulullah is the last messenger of God. Denying the number of gods and bowing before only one was an unacceptable proposition for the majority of the tribes and they did everything to stop Rasulullah, but we see that in a little period of time, particularly after migration to Madinah, the message spread and number of Muslims started to rise. This was, perhaps, achieved by the great leadership policies and statesmanship of Rasulullah.

Long before he announced himself as the prophet, he was known as being a trustworthy, honest, and credible person. His supreme wisdom was demonstrated when he prevented a possible war between tribes over fixing the Black Stone at its original place after the Holy Ka’bah was reconstructed. The leader of each tribe wanted to restore the stone to its place and they have made up their minds to fight one another if needed. Rasulullah came up with the solution of putting a Black Stone in the middle of the cloth and asked a representative of each tribe to hold one of the edges of the cloth to bring it to the place and then he himself restored it to the position and prevent deadly bloodshed.

As his message of Islam spread so did his impact as a statesman. On one hand, he led his small number of companions, with very few resources, to different successful combats, and on the other hand, he wrote diplomatic letters to different states. Considering the situation of a small set of people, expelled from their land because of their new religion, the challenges were immense. Rasulullah led his people with vision. The Treaty of Hudaibiyah was one of his significant political decision where he entered the peace treaty with the people of Makkah. It turned out to be one of the most outstanding events in Islamic history. 

Some of the terms of the treaty seemed against Muslims but it was Rasulullahﷺ farsightedness and political awareness that made it possible to have peace between the two cities. Once peace was established, the message of Islam started to spread in different tribes. Rasulullah laid the foundation of the first Islamic state in Madinah. The people of Makkah had already recognized him as the leader of the Madinah state because of the Hudaibiyah treaty. Within the next few years, he was able to conquer Makkah without a single drop of blood.

Before the rise of Islam, Arabs were a place of lawlessness, abductions, and deadly fights, lacking any sort of political system. Rasulullahﷺ introduced the first society based on justice and peace. Consider, for instance, when he was asked to forgive a woman for her theft, he categorically said that if her daughter is caught doing such a deed, she would have to face the same charges. In a matter of a few years, he was able to lay the foundation of a state that served as an example for the model state. 

He, along with strengthening the newly formed society, started diplomatic relations with other states. Rasulullah sent his peace ambassadors to invite countries to join in his mission of creating a society that is based on mutual respect and human dignity. The rapid expansion of this small state to a great world empire shows his vision and wisdom. Rasulullah initiated a movement so strong that it completely transformed the working of Arabs for ages to come.

Rasulullah started his message with the oneness of God, in the light of the Quran, giving rise to a new religion. The hardships he faced when there was no rational logic to be successful against the centuries-old system reflect his belief in his divine message. With his firm commitment and unshakable belief, he was able to redefine the lives of Arabs in the light of rules and regulations that were based on humanity and equality. As a statesman, Rasulullah engaged in the political issues of the time  Rasulullah was the only man in history who was supremely successful on both the religious and political levels.

Rasulullah would periodically visit a cave about three miles away from the city of Makkah to pray and meditate and to seek God. It is there that the angel Gabriel supposedly appeared to Rasulullah in the form of a man. Angel Gabriel commanded Rasulullah to recite. Rasulullah refused once, and Angel Gabriel embraced him for quite some time and then again told him to recite. Rasulullah refused, and again and again, Angel Gabriel embraced him. This happened one more time and Rasulullah finally gave in and recited.

Rasulullah was confused as to why this happened and then he noticed that the man had turned into the cosmic form of the angel Gabriel. He was stretched out from one side of the sky to the other and he told Rasulullah that he was the angel Gabriel and that Rasulullah was his messenger. He then left him and Rasulullah was initially concerned that he was possessed by a jinn (demon) and he hated the jinn-possessed poets. This concern was alleviated for him when Angel Gabriel reappeared to him and informed him that he was indeed a messenger of Allahﷻ and that Allahﷻ had sent Gabriel to tell him this. Even with this confirmation, Rasulullah was still incredulous as to what had happened.

Rasulullahﷺ was still confused when he went back to his house and informed his wife (Khadijah رضي الله عنه ) about what happened and asked her what she thought it meant. Khadijah رضي الله عنه said that she believed it was a divine appointment to a prophetic office. Rasulullah readily agreed and was eager to hear his next divine word from Gabriel or from Allahﷻ. Unfortunately for him, he was not going to hear this word for another two years, two years which drove him into the pits of despair and even made him frustrated at times. Finally, after a two-year wait for another revelation, Rasulullah started to get more and more frequent revelations about what he should write down for the Al Quran. 

Sometimes Rasulullah saw the angel Gabriel, sometimes he heard a bell with voices and sometimes he just heard the voice of Allahﷻ. Often times he would foam at the mouth and fall to the ground when he received his revelations. The followers of Rasulullah at the time would write down what Rasulullah dictated to them to write down after he had his visions. The main theme of these visions was that Allahﷻ was the only true God and the way that the Arab people lived should always point to worshipping Him and Him alone. 

This started a whole new way of thinking for Rasulullah and he started to preach what he had learned within his visions. The initial response to his visions was less than pleasant for Rasulullah. His wife, his adopted son, and a merchant named Abu Bakr رضي الله عنه were the few people that actually believed that Rasulullah was a prophet of Allahﷻ and would be able to lead people to follow who they believed was the one true Allahﷻ. This started the process of a long, slow, march to becoming one of the world’s most widespread and well-known religions.

Rasulullah was not exactly the most popular individual with his new belief system. There were many people within the Arab culture that called him names like majnun (possessed), kahin (soothsayer), or magician (Sahir). 

This view has not been taken up by many people though, due to the valid point made that epileptic seizures have not commonly resulted in the foundation of major world religions. The visions that Rasulullah had were dictated to some of his early followers and copied down on whatever they could find that could be written on. The writings were kept for future reference so they could help to dictate what would later become the Qur’an.

The themes of the first revelations that Rasulullah received were easily recorded. Some of these themes included the following:

The benevolence and omnipotence of Allahﷻ, especially as it is manifest in nature; the proper human response to Allahﷻ’s goodness, which is gratitude, submissive worship, and generosity to the poor, the widow, and the orphan; the imminence of the last judgment, both personal and cosmic; the rewards of paradise; the terrors and agonies of hell; and the prophetic call of Rasulullah himself. 

The earth and the heavens will pass away. The sky will be torn, the mountains will be moved, and the moon and the stars will be extinguished. The dead will be raised, gathered, judged, and sent to either paradise or the flames of Hell.

It was writings like these that started intense and heated opposition. One of the main enemies of Rasulullah at this time was a man by the name of Abu Jahl, who is described as being small, red-haired, strong, brutal, despotic, and cunning. Abu Jahl knew that if a man like Rasulullah had the type of influence he could potentially have, he could potentially ruin the life that Abu Jahl knew, a life that involved quite a large sum of money and power for Abu Jahl himself. 

Abu Jahl dedicated himself to making sure that Rasulullah would be opposed at all costs. He did not want Rasulullah to gain a following that would end up changing the world as they knew it at the time. Abu Jahl’s followers joined him in persecuting the followers of RasulullahRasulullah ended up having to use the greater part of his wealth in order to ransom those of his followers who were under their power. The only group of people that protected the Muslims at that time was the Hashimites. 

The rest of the people that were in the near vicinity of the area of Makkah were hostile towards the followers of RasulullahRasulullah was surprised to find out that when he was facing quite a lot of adversity in the initial stages of trying to spread the religion that he believed to be the one true religion. If it was not for the protection of Abu Talib, his uncle, who was the leader of the Hashimites, Rasulullah may not have been able to spread Islam in the manner that he did.

Rasulullah’s first wife Khadijah رضي الله عنه was a confidant, mentor, and huge supporter of the Islamic movement. Due to the fact that Khadijah رضي الله عنه was fifteen years Rasulullah’s senior, Khadijah رضي الله عنه demised before he did. 

Shortly after the death of Khadijah رضي الله عنهRasulullah ended up moving to Madinah with his followers. There were plenty of things that Rasulullah could do in order to help bring the religion of Islam to the area. One of the changes that Rasulullah made to Madinah when he arrived there was he made sure that the people stopped quarreling about who got the best plot of land. Rasulullah made the decisions within the land based upon religious laws, not by any tribal means. 

The people of Madinah viewed him as a wise counselor and excellent judge. During his time in Madinah, Rasulullah not only counseled the tribal people in the land and was their judge; Rasulullah also set up what is called the ummah (brotherhood of Muslims) as well as wrote a Constitution for the city of Madinah. Rasulullah was knowledgeable in how to make an impact in many different ways within a community, including religious, political, and social.

Shortly after the constitution was written and Rasulullah had seen a change in the mentality of the people in Madinah, and they were abiding by the law closer than before, he decided that it was time to make a pilgrimage back to Makkah, which is where he believed the main focus of Islam should be. Rasulullahspent quite a lot of time strategizing on how to attack Makkah in order to have the city for Muslims. Rasulullah then decided to pursue attacking Makkah with a large army in order to conquer it. 

After he got tired of trying to fight the Makkan people, he decided to make a pact with them in order to have peace. It ended up being a ten-year-long peace pact that was broken about a year later when Rasulullah and some of his followers tried to peacefully enter the city and look around. 

The Makkan people attacked some of the Muslims and Rasulullah declared war on them for breaking the pact. Rasulullah brought enough soldiers this time to take over the city of Makkan and forever turn it into a Muslim city that would be important to the Muslims for years to come.

Shortly after Rasulullah led his people into the city of Makkan, he ended up becoming seriously ill Rasulullah spent about three months in the city of Makkan ridding the Ka’aba of the false idols and teaching his followers what they should do as a result. Rasulullah also appointed Abu Bakr رضي الله عنه to be the leader of worship when he was too ill to do so. This move made people believe that Abu Bakr should be his successor when he was demised.

After Rasulullah demised, it was imperative for the Islamic community to have a successor to Rasulullah for the strict purpose of leading the faith. Abu Bakr رضي الله عنه was the man chosen for this position. Abu Bakr رضي الله عنه was one of Rasulullah’s first converts and he ended up being one of Rasulullah’s biggest supporters. Abu Bakr رضي الله عنه was not officially appointed by Rasulullah before his death, but it was assumed by the majority of Muslims that Abu Bakr رضي الله عنه would be the best candidate for the job. 

A large council met after Rasulullah demised (which conveniently met without Rasulullah’s cousin Ali) and named Abu Bakr رضي الله عنه his successor. Abu Bakr رضي الله عنه was a natural replacement for Rasulullah in leading what was becoming one of the most controversial and quickest-growing religions. Even though Abu Bakr رضي الله عنه was the natural replacement for Rasulullah, the choice of selecting him was not made without much deliberation and controversy.

Rasulullah The best

  Rasulullah

Rasulullah

رضي الله عنه

  سُبْحَانَهُ وَتَعَالَى‎ 

رضياللهعنه

  Allah

 Rasulullah

 Rasulullah

Rasulullah

رضي الله عنه

  سُبْحَانَهُ وَتَعَالَى‎ 

رضياللهعنه

  Allah

 Rasulullah

Rasulullah

 Allah


 رضي الله عنه

Rasulullah

رضي الله عنهRasulullah

 Allah


 رضي الله عنه

Rasulullah

رضي الله عنهRasulullah

Chapter 58-Deputation of Emissaries To Kings And Emperors


Emissaries To Kings And Emperors

Ever since he started to receive his message, Rasulullah emphasized the universal nature of the Islamic faith. Rasulullah always stated to his people that his message was “to all mankind.” At no stage of his life is any special importance given to the Arabs as a nation or a race, despite the fact that Rasulullahﷺ grew up in a tribal society where narrow pride in one’s lineage or tribal ancestry was common to all people. At no time did Rasulullah think of himself as an Arab reformer whose task was to put his nation on the right footing. 

Rasulullah always emphasized that the message he conveyed to people was meant for everyone and for all ages. If the message of Islam had not gone in its early years beyond the borders of Arabia, it was because Islam was still fighting to consolidate its base in Madinah and to win supremacy in Arabia. It was not likely that Rasulullah should expand his call beyond Arabia when his position in it was not yet secure.

In the early months of the seventh year of Rasulullah’s settlement in Madinah, the Arabian scene changed radically. First, there was the peace treaty of Al-Hudaybiyah, which was signed in the last month of the preceding year and which, in effect, neutralized the Quraysh, the major Arabian power opposing Islam. Then Khaybar fell to the Muslims, thus ending the Jewish threat to the new call of Islam. Practical head of state that he was, Rasulullah moved quickly to widen the horizon before his followers. 

Rasulullahﷺ picked up a number of his companions who combined charming personalities with intelligence and the ability to handle difficult situations, and he sent them as envoys who carried his messages to the rulers of neighboring countries, some of which were the superpowers of the day: Byzantium and Persia. It is important to follow the fortunes of those ambassadors in order to gauge the likely response to Islam worldwide.

To find out which of them was successful in his mission also gives us an insight into how Islam molds the personality of a Muslim. We will begin with the one who received the best response.

Amr ibn Umayyah Al-Damri رضي الله عنه was Rasulullah’s envoy to Abyssinia (now Ethiopia) carrying a letter from Rasulullah to its king, known by his title Negus. Abyssinia is in East Africa, overlooking the southwestern end of the Red Sea. It is very difficult to give any correct idea of what sort of borders it had at the time. Most probably, it included what forms present-day Eritrea with other parts of Ethiopia.

Abyssinia was a fully independent country, and its capital was Axum. Its relations with the Byzantine Empire were cordial since both were Christian countries. In the middle of the third century Byzantine Emperor Justinian appointed a man called Julian as an ambassador of Byzantium at the court of Abyssinia.

Amr’s trip to Abyssinia was not his first, nor was the letter he carried Rasulullah’s first letter to the Negus, who extended his hospitality and protection to the Muslims who sought refuge in his kingdom and had been living there for about 13 years.

There is some confusion in history books about the identity of the Negus to whom Rasulullah sent his letter with Amr ibn Umayyah Al-Damri رضي الله عنه. Many of them tend to think that he was the same king who ruled throughout this period. This is quite possible since he was a young man when he succeeded to the throne of Abyssinia, but there is a possibility that the Negus now addressed by Amr ibn Umayyah Al-Damri رضي الله عنه was a different one. Amr ibn Umayyah Al-Damri رضي الله عنه had sent earlier to Negus requesting him to extend kind treatment to his followers, which he did. Now Rasulullah called on Negus, as well as other kings and emperors of the world, to accept God’s message. This took place prior to the conquest of Makkah. Rasulullah’s letter to the Negus ran as follows:

“In the name of God, the Merciful, the Beneficent. From Muhammad, God’s messenger, to the Negus, the king of Abyssinia. Peace be with you. I praise God, the only God, the King, the Praised One, the Peace, the One who controls everything. I bear witness that Jesus, son of Mary, was God’s spirit and His word given to Mary, the virgin, the chaste. She thus conceived Jesus, whom God created of His own spirit, as He created Adam with His own hand. I call on you to believe in God alone, and to associate no other deity with Him, and to continue to obey Him, and to follow me, and to believe in what has been revealed to me. I am God’s Messenger and I call on you and on your subjects and soldiers to believe in God, the Almighty, I have thus conveyed my message and given good counsel. It is better for you to accept my good counsel. Peace be to those who follow the right guidance.”

Amr ibn Umayyah Al-Damri رضي الله عنهRasulullah’s emissary, also talked to the Negus and he is reported to have said to him: 

“You are as kind to us as one of us, and we trust you as if we belong to your people. You have met all our good expectations and we feared nothing from you whatsoever. However, we find in your own words what supports our case. The Bible is our ultimate witness and fair arbiter. There can be no clearer evidence or stronger argument. If you do not submit to its word, then your attitude toward Rasulullah is akin to the attitude of the Jews toward Jesus, son of Mary. Rasulullah has sent his envoys to all people, but he has far greater hopes in you than in them. Rasulullah has trusted you with what he has not been able to trust them with, for your history of good deeds. Moreover, a fine reward awaits you.”

The Negus replied in these words: 

“I swear by God, he is the Prophet awaited by the people of past revelations. Moses has given news of the impending appearance of the prophet who rides a donkey in the same way as Jesus has given news of the impending arrival of a prophet who rides a camel.”

Thus, the Negus declared his acceptance of the message of Muhammad and his belief in Islam. He also wrote to Rasulullah: 

“In the name of God, the Merciful, the Beneficent. To Muhammad, God’s Messenger, from Negus. Peace from God is to you, Prophet, along with God’s mercy and blessings. I have received your letter, Messenger of God, and noted what you have said about Jesus. By the Lord of the Heavens and the Earth, Jesus, son of Mary, is nothing more than what you have stated. I know the truth of what you have said to me, and I have extended hospitality to your cousin and his companions. I bear witness that you are God’s Messenger who tells the truth. I pledge my allegiance to you, and I have pledged this allegiance to your cousin and have become a Muslim. I submit myself to God, the Lord of all the Universe.”

This was the most favorable response Rasulullah received to all his messages and letters to the kings and emperors of other countries. It meant that Islam acquired a solid base on the other side of the Red Sea, stretching well into Africa.

Negus continued in power until his death two years later. When he died, in the ninth year of the Islamic calendar, Rasulullahﷺ announced his death to the Muslims and offered prayers for the deceased in absentia for his soul.

Adil Salahi, Arab News
Publication Date: 
Mon, 2005-04-25 03:00


Chapter 57 - Muhammad’s Diplomacy: A beacon for Contemporary International System


Illustration Purpose Only (sirah.rasulku.blogspot.com)


The contemporary international system could best be described as a system made of composite elements whose structure is shaped by an array of complex realities. These realities (factors) which include instrumental actors that participate in international politics such as; States, international organizations, NGOs, sub-national entities, as well as individuals, are fundamental in determining how the world functions today. 

For much of the last four centuries since the Enlightenment period in Europe, two theories of the international system and their surrogates dominate the political landscape; realism and neo-realism on the one hand, and liberalism and neo-liberalism on the other. These theories envisioned a bipolar and a unipolar world respectively with little or no regard for multilateralism resulting in a crass and chaotic international system. 

Thus the discourse within the contemporary international system has never been murkier and opaque requiring a vibrant intellectual yet institutionalized way of thinking to provide a roadmap toward a more balanced and effective international system. In a systematic fashion, this paper adopts Rasulullah’s strategy relative to diplomacy and statecraft as a framework to articulate an integrated contemporary international system. The implications of this integrated framework, the paper argues, will engender a more robust and effective system based on multilateralism and interdependence where force will have no stake in international relations.

BACKGROUND 

There is no gain in ascertaining the fact that man is a social animal. Ever since his creation, man has always felt the need to socialize and cooperate for the common good. Human societies, though, complex in their structure and composition, are meant to coexist harmoniously. The creation of man to take on diverse forms was deliberate and made for a purpose :

Ayat 13/49

Mutual acquaintance and fraternity are the purposes of this divine scheme. Diversity encompasses all realms of human nature.

Ayat 22/30

Plurality in language, race, nationality, and ethnicity was alluded to in these verses. And this (plurality) includes not only race and nationality but worldview also.

Ayat 48/5

The nation of Islam; from the generation of Adam عَلَيْهِ ٱلسَّلَامُ to the time of Muhammad (Rasulullah), was built on a firm monotheistic foundation. However, despite their monotheistic heritage, these generations were not monolithic. For there was a great deal of diversity in values and worldviews amongst the nations of Islam. It is this diversity that gives the Muslim civilization its unique identity. One which sets it apart from other civilizations: whether Eastern or Western. Diplomacy, a term that literally describes the art of dealing with people in a sensible and tactful way, is an artery in the overall manner of a prophet’s engagement

Ayat 159/3

The Shura (consultation), akin to multilateralism, is an important institution in Islamic political thought. Through this, Rasulullah unified erstwhile hostile communities to constitute a common front. Rasulullah brought his diplomatic skills to bear whenever he is confronted with issues as attested to in the above verse. This says if he were stone-hearted and authoritarian, he wouldn’t have attracted significant followership. 

Thus our goal in this paper is to highlight the diplomatic acumen of Muhammad (Rasulullah) and show its relevance to the contemporary period. The paper is divided into segments: Part one highlights Rasulullah’s diplomatic skills as a youth before prophethood. And part two covers his statecraft and diplomatic strategies before and after the hijra. Nonetheless, throughout the discourse, the paper tries to show the relevance of his legacies relative to diplomacy and statecraft to the Muslims in particular and the contemporary international system in general

PROPHET MUHAMMAD’S DIPLOMATIC ACUMEN BEFORE PROPHETHOOD.

 For the Muslim, Rasulullah’s conduct is God-breathed and is relevant for teaching, rebuking, correcting, and training in righteousness.

1. This fact was corroborated by the prophet’s life history. The polemical history itself couldn’t help but vouch for his excellent moral rectitude. While growing up as a young man, Muhammad (Rasulullah) exhibited an uncommon moral standing that defies all of Muhammad’s (Rasulullah) Diplomacy: 

2. A Beacon for Contemporary International System 10 expectations of a young man growing up in a hostile environment of Arabia during the late sixth and early seventh century C.E. He was twenty during the times of the sacrilegious wars which led to a considerable loss of life and property between the warring factions: Quraish along with Banu Kinanah on the one hand, and the Qais ‘Ailan tribe on the other. 

3. Customarily, the youth of his age makes the frontlines, but he never took part in those bloody clashes. Rasulullah attested to having seen God’s hands in molding his character;  

"I have never tried to do anything the people of ignorance did except for two times. Every time Allah intervened and checked me from doing so and I never did that again". 

Thus, throughout his youth, he portrayed exemplary social attributes. Rasulullah was an exemplary man of weighty mind and faultless insight. Rasulullah was favored with intelligence, originality of thought, and accurate choice of the means leading to accurate goals. 

4. Rasulullahﷺ early life provides a guide toward the ethics of diplomacy. Rasulullahﷺ was known for openmindedness which made him shun prejudice. Rasulullahﷺ was also distinguished among his people for altruism, multilateralism, and sincerity. “[Thus] his fellow citizens, by consent, gave him the title; Al-Ameen.” 

These qualities point to the prophet’s diplomatic acumen which enabled him to take “an active part in useful constructive dealings.” 

Today, these attributes constitute the skills necessary for career diplomats. A diplomat must have an open and serious spirit, low ego and humor, and the ability to remain calm under pressure and must also be discreet and patient, neither too timid nor too excitable.

5. The Islamic Culture Vol 45 from January to June 2021 11 3.0 Rebuilding Al-Ka’abah and the Arbitration between the Disputing Clans Rasulullah unsurpassed diplomatic prowess made him assume a leading role as an arbiter during the crisis of rebuilding the Ka’bah. He was thirty-five.

6. And his heroism averted what could have resulted in yet another circle of violence among the various clans claiming the exclusive honor of placing the stone (Al-Hajar Al-Aswad) in its rightful position.

7. Upon assuming the decisive role of arbiter freely chosen by the disputing clans to arbitrate on the matter, Rasulullah demonstrated his passion toward non-zero sum politics and what he stands for justice, equity, fair play, and a nonzero-sum attitude to dealing with contentious issues. Rasulullah simply asked the representative of each contesting side to lift an edge of the mantle on which the stone was placed. Whereupon, the stone was collectively laid in its proper position. 

Within a few minutes, he provided the solution to a problem that lasted four or five days; “[with] daggers [almost] drawn and great bloodshed seemed imminent Relevance This arbitration holds significance in Islamic ethics relative to conflict resolution. In it (the arbitration), one could decipher some key drivers of a balanced arbitrational process. This includes: one, in choosing an arbiter, parties in conflict must recognize the legitimacy of the arbitrator, otherwise, his decision will not be binding since a party in the conflict may not see the legitimacy of the entire process or its outcome. 

The relevance of this mechanism features prominently in the contemporary Alternative Dispute Settlement Mechanism. Where interest groups identify a neutral entity to settle their disputes. As obtained in legal premises such as English law, the decision of the arbitrator is binding on all parties in the dispute. In the case of the crisis of rebuilding the Kaábah, the various clans agreed on the prophet’s choice as an arbitrator. 

And his unbiased nature led him into making a rational decision accepted by all. Modern arbitrational diplomacy as an organized process introduced various international organizations which take a leading Muhammad’s (Rasulullah) Diplomacy: A Beacon for Contemporary International System 12 role in dispute resolution of a national, regional, and international character. Despite this development, neutrality, and impartiality take center stage in modern arbitrational diplomacy within the contemporary international system. 

IAEA, and UNODA, among other UN agencies, were accused by the weak member states of the UN of bias. Where some state parties to the NPT for example, accused the regulatory agencies of bias in favor of the strong countries on a number of contentions. Hence, Rasulullah’s neutrality as an arbitrator offers a glimmer of hope to these regulatory bodies and institutions whose functions are greatly shaped by the influential UN Security Council’s 

8. Permanent members the foreign policies of whom are divided along Realists’ and Liberalists’ philosophies which give little or no regard to multilateralism. The zero-sum game politics inherent in the two major theories of international relations is chiefly responsible for the drawbacks of the international system. 

Hif al-fudul This groundbreaking diplomatic affair was called Hilf al-fudul because of its uncommon virtue. It was a 7th-century alliance entered into by various personalities in Makkah. Rasulullah was approaching 40 at the time and was on the verge of being commissioned into prophethood.

9 The alliance was necessitated by the stark injustices which visiting merchants faced in Makkah. At the height of these dark periods, came a Yemeni merchant by the name of Zabid who delivered goods to a famous member of the Salim clan.

The latter refused to pay the agreed price of the merchandise. Rasulullah played a leading role in the constitution of the alliance which was formed at the house of Abdallah bn Jad’an where representatives and chiefs of various tribes pledged to: i. Respect the principles of justice. ii. And collectively intervene in conflicts to establish justice. Hilf al-fudul is often translated as the League of the Virtuous. It raised moral standards above all ethnic and tribal affinities. 

10. The prophet was reported to have praised The Islamic Culture Vol 45 from January to June 2021 with 13 outcomes and pledged to uphold its principles at all times. Even after his commissioning as a prophet, Rasulullah continued to make reference to Hilf al-fudul and observed its principles despite its historical character being a pre-Islamic (jahiliyyah) pact.

11. Relevance Hilf al-fudul is symbolic in Islamic ethics as it shows the character of the Islamic value system in relation to social justice and the protection of human rights. Irrespective of political signification, justice, and fair play take center stage in all diplomatic or political decisions. To the Islamic value system, justice is transmural as it knows no bounds. Rasulullahﷺ never made attempt to replace it (hilf) despite its Jahiliyya character. Rasulullah always stood for justice and was also ready to defend the weak and the vulnerable. 

12. Unlike the realists’ and the liberalists’ philosophies which envision a bipolar and a unipolar International system respectively, Rasulullah seeks the establishment of alliances to cooperate for the defense of justice and the entrenchment of interdependence and a shared destiny. Thus, interest group politics was an important diplomatic instrument for Rasulullah. One important feature of the prophetic guidance on interest group politics is his concern for society’s collective needs; justice. 

Burdett and Cigler aptly capture the relevance of this prophetic guidance on interest group politics: More than ever, however, we remain convinced that our original emphasis on interest group representation and the overall responsiveness of the political system – is still valid. The government continues to respond to groups that clearly communicate their interests and have the funding to convey their message effectively. Still, representation is not simply a matter of responding to specific interests or citizens. Government must also respond to society’s collective needs…

13. Muhammad’s Diplomacy: A Beacon for Contemporary International System 

14. It is on grounds of queries such as Burdett and Cigler’s’ that interest group politics loses its significance in today’s International System. Where collective interest in justice is not given the desired attention. In defense of collective justice, according to Islamic abstraction, struggles know no bounds and national sovereignty loses its efficacy, particularly, when the stakes are high. In the contemporary world, however, the choices of many sovereign states have the potential of plunging the world into dangerous paths with serious consequences. Broadly, Hilf al-fudul encompasses the four major principles of social justice; equity, access, participation, and rights. Even before prophethood, Rasulullah was an embodiment of everything that is virtuous. 

PROPHET MUHAMMAD’S DIPLOMACY AFTER PROPHETHOOD 

Rasulullahwas on a high moral pedestal even before his commissioning into prophethood. The preceding pages of this paper highlighted some of his accomplishments during that period. What do you expect now that he is heavenly guided? His most excellent and unsurpassed ethical standards will forever remain relevant for teaching rebuking, correcting, and training in righteousness as we will demonstrate in this segment. Part Two highlights his accomplishments in Makkah and Madinah. 

MUHAMMAD’s PACIFIST DIPLOMACY AT MAKKAH:  

Rasulullah,   A 13-year legacy at Makkah could best be described as pacifist sui generis. Rasulullah actions resonate with an uncommon pacifist diplomacy that is seldom seen in the history of human civilization; ٤

ayat  4/68

Thou art on a high moral pedestal is the heavenly attestation to his moral standing. Those who believed in his cause at its nascent stage faced brutal persecution at the hands of pagan Quraysh

ayat 8/85

Their only fault was that they believed in  Allah. Many were killed, maimed, and dehumanized. Yet he urged his followers to show restraint “O family of Yasir! Be patient you will certainly find your place in paradise.”

This was his response to Ammar, Yasir (Ammar’s father), and his mother when they were tortured for accepting Islam. 

6.1 Relevance Pacifism, a philosophy that is founded on opposition to war, militarism, and violence, is an important approach in international relations. A related term for it is Ahimsa (to do no harm) which is an essential religious teaching in Hinduism, Buddhism, and Jainism. When such and other related philosophies are mentioned today, some tend to place Islam at a distance from these concepts. But when we look at Rasulullah’s disposition at Makkah, we will come to terms with the fact that pacifism is not alien to Islamic culture. 

As it was the first strategy demonstrated by Rasulullah as exemplified in his diplomacy and statecraft. If only Muslims will revive this important culture of non-violence even in the face of persecution, the image of Islam would have been redeemed. Thanks to the efforts of some contemporary Muslim thinkers, the notion of peace through peace is gaining momentum within Muslim intellectual circles. 

Hizmet is one of the Muslim organizations that are adding their voices to this important discourse. When systematized, the Islamic culture of non-violence will no doubt complement the contemporary International System which hangs in the balance; between the realists’ unlimited self-defense strategy and the liberalists’ halfhearted limited self-defense strategy. 

7.0 Muhammad’s First International Diplomatic Career. Rasulullah began his first inter-continental diplomatic career at Makkah before founding the Islamic state. In the fifth year of the Hijrah, when persecution of a vulnerable group of Muslims becomes severe, he ordered a group of his companions comprising twelve men and four women to migrate to Abyssinia. Negus, ruler of the Achsumite kingdom of Habash accommodated them and refused to repatriate them amidst pressure from the Makkans. 

The pleasant diplomatic exchanges between the prophet and Negus led to the migration of a second group which is almost eight times larger than the first. The prophet loved Najjashi. And when the latter died, he was divinely informed that he offered Salat al-Janazah for him in absentia. He was said to have accepted the Islamic faith secretly, though. 

8.0 Muhammad’s Olive Branch Diplomacy In the 10th year of his prophethood, Rasulullah extended his invitation to tribes within the Arabian region calling them to Islam. In the 11th year, his olive branch diplomacy yielded fruit. The first Aqabah pledge was made. Where twelve men from Madinah embraced Islam. Hence, the prophet sent his envoy to Madinah; Musáb bn Umair Al-Abdari رضي الله عنه who doubled as a Muslim Ambassador and spiritual guide to the people of Madinah. This paves the way for the promulgation of the second Aqabah pledge which was sealed in the 11th year of his prophethood. Over 70 converts from the Ansar came to Makkah to pledge their allegiance to Rasulullah. The articles of the pledge were given as follows: 

i. To listen and obey the prophet in difficulty and ease.

ii. To spend in the cause of Allah in plenty and scarcity. 

iii. To enjoin good and forbid evil. 

iv. In service to Allah, they will fear the censure of none.

v. To aid the prophet when he eventually migrated to Madinah and afford him all protection.16 The Madinans on the other hand gave their own condition on the need for Rasulullah to respect their alliance with the Jews when he assumes a leadership role in Madinah. Rasulullah was said to have smiled and responded: “…. your blood will be my blood in life and death. I will be with you and you with me. I will fight whom you fight and I will make peace with those with whom you make peace”.

8.1 Relevance The second Aqabah pledge sets the pace within the realm of collective security- a concept in the contemporary International System that implies a security arrangement, in which each party accepts that the security of one is the concern of all (parties to the arrangement), and as such, commits to a collective response to threats to, and branches to peace. The current wave of security challenges sweeping across the Muslim world requires urgent attention from the Muslim bloc; the OIC. In light of the second Aqabah legacy, countries within the OIC must begin to see the security challenges of others as theirs too. Thus, OIC needs to re-strategize and embrace the collective security approach to dealing with insurgencies and terror-related activities in some of its member states. 

9.0 Muhammad’s Constitutional Diplomacy Soon after assumption of the tripartite role as; spiritual guide, Head of state, and commander-in-chief at the instance of his migration to Madinah, Rasulullah promulgated the Madinan charter (Mithaq al-Madinah). A charter that will continue to be remembered due to its historic significance. It is often, and of course, rightly touted as the first Magna Carta of the world. It was the first known written constitution in human history

Comprising 57 articles, the charter clearly spells out the rights, duties, and privileges of the state to its citizens and vice-versa, as well as the rights and obligations of citizens one to another. It also referenced some state institutions and their functions; the judicature, and the Shura, among others. 

Article 30 determines the status of the signatories; “And certainly the Jews of Banu Auf shall be considered a community (Ummah) along with the believers (Muslims). The article went a step further to guarantee the religious freedom of each party; “the Jews shall have their religion, this also applies to their freedom”. 

Article 39 on the other hand, establishes the institution of Shura to ensure participation and inclusiveness in governance, “They (parties to the pact), must seek mutual consultation and advice”. The promulgation of the charter ushered in a Pax-Islamica which flourished in a primitive tribal corridor of Arabia. The precedence of Mithaq al-Madinah over the English Magna Carta (often, and of course, wrongly touted as the first bill of rights) stems from the fact that the former was conceived over a millennium before the conception of the latter. 

9.1 Relevance The Mithaq has the potential of addressing the most challenging problems of modern times, particularly, the still-developing concept of multi-culturalism. Because the Mithaq brings together; the Muslims, Jews, and Christians of the autonomous Najran region – a confederacy sui generis. Each distinct group has relative autonomy such that it could function effectively without any bureaucratic hindrance. 

Today, many Muslim States contend with challenges owing to identity politics emanating from agitations for self-determination: Kurds in Syria, Turkey, Iraq, and Iran, among others. The relevance of the Mithaq as it relates to the principles of autonomy and self-determination to contemporary Muslims cannot be over-emphasized. Granting autonomy to agitators such as the Kurds will help douse the tension of their cessationist tendencies in Turkey, Syria, Iraq, and Iran. And will also bring to an end decades-long conflict that still rages in the region.

10.0 Muhammad’s Military Diplomacy The second year of the Hijra witnessed a shift in military strategy. Away from the pacifist norm, the Qurán urged the Muslims to adopt the limited self-defense approach The verse sanctions the new approach while at the same time determining its contours. It categorically states that wars must be prosecuted for self-defense. Thus the prophet’s military diplomacy revolves around defensive strategy. During Badr (the first armed conflict between the Muslims and the enemy), the Muslims stepped out to defend themselves from enemy occupation. 

During Uhud, the Muslims went out to stop an enemy that is barely six kilometers from the heart of Madinah. During the battle of Ahzab, the Muslims had to contend with an enemy at their doorstep. The Muslims were never on the offensive side. Similarly, at Badr, the Muslims captured seventy prisoners. All were well-treated and released in varying conditions. 

At Uhud, the Muslims extended the gesture of coup de grace to the enemy by burying their slain soldiers. 

10.1 Relevance The relevance of the prophet’s military diplomacy to modern times could be seen in the commonalities between the Islamic law of war and the International Humanitarian Law (IHL) on a number of legal matters; prohibition on the use of certain weapons, status, and treatment of prisoners of war, sparing of surrendering soldiers and non-combatants from attack, the law of proportionality in military engagements, etc. 

In theatres of armed conflicts around the Muslim world: the Lake Chad basin, Somalia, Afghanistan, Yemen, Syria, and Iraq, both the state and non-state actors in the conflicts are far from the Islamic humanitarian norms as exemplified in the prophet’s military diplomacy.  The civilian population and the environment are not immune from wanton attacks as witnessed daily. 

11.0 His Statecraft Relative the Promulgation of Treaties and Forging Alliances The treaty of Hudaibiyyah is adjudged to be the first inter-state treaty to have been promulgated by the prophet (SAW). Ratified on March 628 C.E. (corresponding to DhulQidah 6 A.H), the treaty signified a peace pact between Makkah (the pagan enclave) and Madinah (the Muslim enclave). 

11.1 Sulh Al-Hudaibiyyah: A Beacon for Modern International Treaties The treaty was a landmark event that took place at the dawn of Islamic history. It was a ten-year pact aimed at decreasing tensions between the two hostile neighboring states; Makkah and Madinah. Sulh al-hudaibiyyah was a relatively short pact with a limited number of articles numbering only four. But it soon became a pivotal treaty with a far-reaching implication whose texture continued to shape and influence international relations until this moment. 

The terms of the pact are; i. There was to be a truce between the Muslims and the Quraysh for a period of ten years. ii. If any tribe wishes to enter into an alliance with the Muslims it could do so and whoever wishes to enter into a covenant with the Quraysh was likewise free to do so. iii. If anyone from the Quraysh came to the Muslims without prior permission from his guardian, he was to be returned to the Quraysh. On the other hand, if a Muslim seeks refuge with the Quraysh, he was not to be delivered to the Muslims

iv. The Muslims were to shelve their ambition of performing the pilgrimage to Makkah that year. However, they were to perform the Hajj the following year and could stay in Makkah for three days.

18 The companions felt deeply humiliated by the terms of the treaty. Saiyidina Umar Ibn Al Khattab رضي الله عنه was particularly bitter about it, and he attempted to dissuade Rasulullah from signing it but Rasulullahﷺ unilaterally signed the agreement. Thus his mission at Hudaibiyyah could best be described as a mission of peace. Hudibiyyah has also opened a new chapter in Islamic Diplomacy with a shift toward region-wide diplomacy. 

Having concluded a treaty with the Makkans and having earned their commitment to regional security also, Rasulullah focused his attention on overseas diplomacy. Where at the tail end of the year 6 A.H, he sent delegations with correspondences to Emperors around the world: Negus (Abyssinia), Muqawqis (Egypt), Chosroes (Persia), Heraclius (Roman Byzantines), among others. This was in an attempt to ensure regional cooperation and interdependence in a volatile clime. 

11.1.1 Lessons from Events at Hudaibiyyah References were made to certain events and happenings at Hudaibiyyah which hold immense moral significance. At this juncture, we will highlight some of these events and show the benefits and moralities to be derived from them; 

a) Four successive emissaries all from the Quraysh have attempted to strike a deal between the parties, though, to no avail. Some were said to have exhibited ridiculous bias. 

Worthy of note was Urwah bn Mas’ud Al-thaqafi’s bizarre disposition and disrespectful attitude toward the Rasulullah. He grabbed the prophet’s beard and made unpleasant comments about him. The prophet always urged the Muslims to exercise restraint amid difficult situations. Urwah wasn’t harmed for his disgusting attitude which is unbecoming of an emissary;

b) When Saiyidina Uthman Ibn Affan رضي الله عنه was sent as a Muslim emissary to Abu Sufyan (leader of the Quraysh), there were rumors about his killing by the Quraysh. Here still, Rasulullah urged for calm. Rasulullah did not act on rumor. Rasulullahﷺ neither hastened to attack them nor made any effort toward vengeance; 

c) When Suhail bn Amr came as the representative of the Quraysh for the truce, he came with a predetermined script carrying the four conditions of the peace treaty which later became the articles of the pact; 

d) At the instance of the signing of the treaty, Abu Jandal (Suhail’s son) surfaced at Hudaibiyyah to join the Muslims. Where Suhail insisted that his son must be delivered to him. And Rasulullah pacified Abu Jandalرضي الله عنه to return; saying we have signed the treaty and we must honor its outcome; 

e) The treaty was not favorable to the Muslims, but for the sake of peace, Rasulullahﷺ was ready to ratify it. 

11.1.2 Relevance The prophetic example at Hudaibiyyah was a jus ad bellum per excellence i.e. conflict resolution through dialogue before it degenerates into armed conflict. The overriding principles of Hudaibiyyah are at par with the general objectives of the United Nations charter as enshrined in article (1): 

To maintain international peace and security, and to that end to take effective collective measures for the prevention and removal of threats to the peace and for the suppression of acts of aggression or other breaches of the peace and to bring about by peaceful means, and in conformity with the principles of justice and international law, adjustment or settlement of international disputes or situations which might lead to a breach of the peace. Thus, the points of convergence between Article (1) of the UN charter and the spirit of Hudaibiyyah may be subsumed in the following:

1. Maintenance of peace and security through collective measures by bringing on board all affected parties – Makkans and their allies and Madinans along with their allies to the negotiating table. 

2. Removal of threats to peace and the suppression of aggression through formal ratification of the agreement which aims at freezing all hostilities for ten years. 

3. Peaceful settlement of disputes without recourse to violence and or forceful suppression of an adversary which could only result in an uneasy calm. 

12.0 His Altruistic Diplomacy Muhammad (Rasulullah ) was an altruist par excellence. Altruism plays a central role in his diplomatic efforts. When the Makkans and Banu Bakr breached the Hudaibiyyah treaty by attacking Banu Khuzaáh, the prophet moved to occupy Makkah through peaceful non-violent means. 

When Rasulullahﷺ triumphantly entered Makkah in the 8th year after Hijrah, he asked his companions, thousands of them, not to attack anyone. And declared that the Makkans are safe. This triumphant Rasulullahﷺ chose to settle at haram when he learned that his house was sold after Rasulullahﷺ migrated to Madinah. Similarly, when he was on his sick bed (certain that he was departing unto his lord) he made a passionate altruistic plea to his companions and the Ummah, in general, to treat fairly the women folk and the less privileged. 

13.0 Conclusion اليت

يِم ات يِ ِن: المرأةِ األرمل ِة، والصب قوا هللاَ في ال ض ِعيفَ ْي ... 1

Were his dying words. Altruism, particularly, to the women and the less privileged was his last wish. Rasulullah’s political and diplomatic affairs are indeed relevant for teaching, rebuking, correcting, and training in righteousness. And should at all times serve as a beacon (signal) to notify Muslims and humanity in general about their moral failings. 

Muhammad’s (Rasulullah ) diplomatic ideals should be seen as the template to guide the systematization of Islamic diplomacy. Given the failings of liberalists’ halfhearted states’ cooperation and interdependence in international relations as well as the realists’ power politics, climes are beginning to offer alternatives to these schools of thought within international relations theory. 

Where China developed its Periphery Diplomacy Concept through which it articulates its larger foreign policy portfolio. The Chinese One Belt, One Road (OBOR) strategy launched in 2013 is seen as a catalyst for the actualization of its dream of fostering a community of shared future for mankind in line with its Periphery Diplomacy. 

Hence, Muslim intellectuals should engage the discourse with the view to projecting the prophet’s diplomatic prowess to engender an Integrated Contemporary International System. This is necessary for the realization of greater interdependence and shared human destiny

References 

1. Safiur-Rahman Al-Mubarakpuri, The sealed nectar, (Riyadh: Darussalam, 2004), 65  

2. Ibid., 64 

3. Ibid., 

4. Ibid., 

5. www.coursera.org/lecture/global-diplomacy 

6. Safiur-Rahman Al-Mubarakpuri, The sealed nectar, 

63 7. Ibid., 

64 8. Ibid., 

9. Muhammad Al-Khudribik, Nur Al-yaqeen, (Lebanon: Dar Al-kitab Al ilmiyyah, 2006), 9 

10. Ibid., 

11. https//en.wikipedia.org/wiki/Hilf_fudul 

12. Muhmmad Khudribik, Nur Al-yaqeen, 9 

13. Allan J. Cigler and Burdett A. Loomis, Interest group Politics, 7th Ed, (Washington: Q press, 2007), 1-2 

14. Safiur-Rahman Al-Mubarakpuri, The sealed nectar, 84 

15. Ibid., 97 16. Ibid., 144 17. Ibid., 145 18. Muhmmad Khudribik, Nur Al-yaqeen, 114

Chapter 62: BATTLES OF HILF AL FUDUL- The Event that happened before Muhammad chosen to be a Prophet.

The Ḥarb al-fijār, the sacrilegious war, took place during the reign of al-Nuʿmān III (580-602 CE) who irrigated Quraysh, the controller of ...

Most Read