he Human Need For Role Models:

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

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

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

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

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

The Concept Of Prophethood In Islam:

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

'The parable of me in relation to the Prophets who came before me is that of a

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

Muhammad's Personal Life:

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

Muhammad (PBUH), The Prophet:

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

Muhammad's legacy: The Madinan Model

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

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

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

Prophet Muhammad (S.A.W.W):

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

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

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

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

He headed away from the town and took respite near a rock and made a heart-rending
invocation to God Almighty beseeching mercy for the people who had persecuted him a few
moments earlier.
It is said that the heavens were moved by the Prophet's prayer and the Archangel Gabriel
came and said that God Almighty is aware of what has passed and that he has deputed an
angel in charge of the mountains. The angel in charge of the mountains then came forward
and offered to bring the mountains overlooking Taif to collide with each other to destroy the
inhabitants. However, being a mountain of mercy himself and the mercy of the worlds, the
Prophet refused. Note the conduct of our noble Prophet. Irritated by a little trouble or abuse
from someone, we spend years scheming and devising ways to take revenge. How far
removed are the Muslims of today from the Prophet who they consider their exemplar.

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

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

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

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

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

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

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

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

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

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

Prophet Muhammad (S.A.W.W):

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

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

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

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

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

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

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

Migration to Abyssinia

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

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

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

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

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

Aqaba Oaths of Allegiance:

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

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

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

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

Even though the Aqaba oaths do not have the nature of an agreement made by a state that
has gained an individual and official status with another state, matters like the terms used
in the oaths and representatives giving allegiance on behalf of groups they represent show
that the oath carries a character of an agreement and alliance. At that time in the Arabian
Peninsula as a requirement of social status, tribes comprised individual political units and an
agreement could only be made among tribes. Therefore, this oath was not just an Islamic
initiation ceremony.
It is interesting in respect to the role the Aqaba oaths played in the institutionalization of
Islam that immediately after this event, Surat al-Hajj, verse 39 of the Quran was revealed
giving permission to Muslims for war. With this verse, the message was given to Muslims to
complete their other organization that would enable them to immediately take the pagans
to account. As a matter of fact, the Prophet had commanded the Muslims in Mecca to
immigrate to Medina as soon as the jihad verses were revealed. It can be said that
preparations for the Muslims’ first jihad, the Battle of Badr, began with this oath.

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

Medina Constitution:

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

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

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

Alliance Agreements:

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

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

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

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

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

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

Hudaybiyah Peace:

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

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

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

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

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

The human need for role models

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

Most educated people today are sceptics,

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

There is one leader,

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

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

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

The concept of prophethood in Islam

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

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

Muhammad's personal life

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

Muhammad, the Prophet

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

Muhammad's legacy: the Madinan model

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

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

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

……………………………………………….

he life of Prophet Muhammad (peace be upon him) is full of countless examples that show his status
as a role model for Muslim societies and individuals. His life is one that was dominated by a superior
morality, good habits, noble and gentle feelings and superior skills, all of which are characteristics
that help prevent people from getting entangled in a web of sin. The rich and the prosperous, the
poor and the needy, the ruler and the ruled, the weak and the lonely, the conqueror and the
victorious commander, the teacher and the student, the preacher and the mentor, the merchant and
the craftsman, the employer and the employee - in other words, every sort of person can find truths
in Prophet Muhammad's life that constitute an example for them to follow.

Prophet Muhammad's status as a role model is an issue based on the Holy Quran and the sunnah.
Islamic scholars, as with many other issues, have examined the status of the Prophet as a role
model and leader not in a sectional framework, but from a unified perspective, and they have
reached the conclusion that the best method is to examine the verses of the Holy Quran that
determine and demonstrate the status of the Prophet as a whole. For this reason, when discussing
the status of the Prophet as a role model, issues such as believing in the Prophet, obedience to the
Prophet, following the Prophet, and disagreeing with the Prophet also come to the fore.

THE HOLY QURAN AND THE ROLE MODEL STATUS OF PROPHET MUHAMMAD
In the Holy Quran the only verse that refers literally to the status of Prophet Muhammad (pbuh) as a
role model is as follows: "Verily in the messenger of Allah you have a good example for him who
looks unto Allah and the Last Day, and remembers Allah much."

"Verily in the messenger of Allah you have a good example for him who looks unto Allah and the Last Day, and
remembers Allah much."

The Arabic word uswa (example) in the original verse means example or model that should be
obeyed and followed. A person who follows another person's lead imitates that person; they follow
their attitude and style. That is to say, they identify themselves with that person. In terms of Islamic
faith, usva, that is to say being an example or a role model, is an attribute that is found in those who
possess goodness, beauty and righteousness. This verse shows the importance of Prophet
Muhammad's sunnah in the lives of Muslims. As a matter of fact, the Quran clearly states that
Prophet Muhammad has a superior character and demonstrates an exemplary life style.

If one accepts that Islam is the final and perfect religion, then it would be inconsistent to not consider
the life of Prophet Muhammad as an example for the Muslim community or to not accept his life as
something that shapes and guides the daily lives of Muslims. For that reason, the life style and
personality of Prophet Muhammad, demonstrated during his prophethood of 23 years, includes very
significant provisions and principles for the religious, political, social and moral life of Muslim
communities as a whole. The following hadith summarizes the statements found in the Quran:

"The best of speech is unquestionably the speech of Allah. That is the Book of Allah (the Quran).
The best of guidance is the guidance of Muhammad. Of all matters, the most evil of things are those
which are newly-invented (in religion), and every innovation is a deviation, and every deviation leads
people to Hell"

THE SUNNAH AND PROPHET MUHAMMAD'S STATUS AS ROLE MODEL

Islamic scholars state that the terms sabil (road), sirat al-mustaqim (straight path) and uswa al-
hasana (best of examples), which are mentioned in the Holy Quran, in the hadiths of Prophet
Muhammad (peace be upon him), and in the words of his Companions, are words and terms that
represent the concept of the sunnah. All these terms indicate the path to be followed and the model
to be taken as an example. The name of this road is the sunnah, and it is collectively followed by the
Companions of Prophet Muhammad and the believers.
Johann Fück, who mentions the great cultural unity that was accomplished by Islam, believes that
the reason for this is the sunnah of Prophet Muhammad, who serves as a role model (al-uswatu'l-
hasana) for every Muslim; he concludes: "Sunnah forms the face of Islam and gives it the
characteristic features that we see all around the Islamic world." At this point, how the Quran
introduces and describes Prophet Muhammad and the status of the Prophet according to the Quran
is of great importance to us. As a matter of fact, all the characteristics of a person who is an example
and a role model must be known and thus their life can be examined in detail. The information on
this subject must be accurately passed on to the following generations. The life of the Prophet is
unique when looked at from this perspective.

The Quran repeats many times that Prophet Muhammad is neither superhuman nor a deity, but that
he is a human being. Prophet Muhammad verifies this truth over and over again. The conclusion of
scholars on this subject, which is also of great importance for the role model status of Prophet
Muhammad, is that every action of the Prophet is not necessarily related to necessity or good deed,
and often only represents a routine action. This is because the Prophet practiced routine, good, or
obligatory actions, but he never practiced sinful actions that are prohibited. If by mistake he
performed an action that was a minor sin, this mistake was criticized by Allah, thus making all other
actions valid as examples to be followed. All actions performed by Prophet Muhammad have been
examined, and if the indications show that this was an action performed to become close to Allah,
that action is followed, otherwise it is not necessary to follow it. If the action was a routine action,
people may perform it or not. This status as a role model is not only present in issues that are
considered compulsory, but also in fields that represent routine actions.

The exemplary and role model status of the Prophet have a quality that covers all types of sunnah.
Each type of sunnah is right and there is no place for superstition in them. The role model status of
the Prophet is not limited to merely worshipping or actions that are a compulsory part of the religion,
a requirement, or examples of good morals. The sunnah descriptions given by the hadith
researchers are in line with the verses found in the Quran about his role model status and the orders
and advice he gives in the sunnah context; it is according to all these factors that general opinion is
formed. "The sunnah, whether it constitutes a base for a provision or not, are all the words, actions,
teachings, characteristics, examples of the morality and personality of Prophet Muhammad."

Within the hierarchal evidence in Islam, sunnah ranks as the second most significant aspect after the
Quran. The term sunnah used within the hadith of the Prophet and the words of the Companions
and followers of the Prophet indicates collective deeds and involves every part of life, such as faith,
worship, morality and ethics.

The fortification that was necessary to the Islamic ideal was provided by the sunnah. Once the views
were solidified and the ideals were achieved, the sunnah turned the theory into a reality. The values
of Islam were formulated and perpetuated in this way. Prophet Muhammad's practices for
worshipping Allah took on the form of the application of the sunnah. This form of worship, which
continued during the last twenty-two years of his life, guided the believers even after his death.
Contemplating the sunnah of the Prophet and applying it supports the connection between the
Prophet's ability to perceive, his attitude, thought, life and history.

This is the reason why the sunnah of the Prophet Muhammad have become an instructor for millions
of people.

Sunnah materials are classified under four groups, each one of which forms an image of Prophet
Muhammad in the minds of Muslims:

 The principles related to those practices that describe the Prophet as a worshipper of and
believer in Allah,
 The texts related to the missions of Prophet Muhammad which make contact with and call
people to the new reality, yet make it clear that he is a human being who only lives for his
own mission,
 The principles related to the aspects of Prophet Muhammad as a human, husband, father,
relative and friend.
 The principles concerning Prophet Muhammad's leadership within the state administration, at
the battle-ground, at the market place, at school or in the masjid.
Each and every one of these principles is an indication that reflects the comprehensive extent of his
exemplary, role-model status and his ability to provide guidance.

The following principles might be mentioned when discussing Prophet Muhammad as an example
for adherence to the sunnah:

 The path to deliverance from excess and instability can be achieved by following the sunnah.
The applications stemming from the differences in sunnah are not perceived as areas of
conflict.
 We should evaluate the validity and invalidity of our own opinions, thoughts and practices
according to the Quran and the Sunnah.
 The perception of some people of the sunnah consists only in the physical aspect. For
instance, such people think that the most important thing is to trim the beard and moustache
and the cleanliness of clothes, etc. Such people claim that they are applying the sunnah in
their lives; yet they forget and ignore the other significant parts of the sunnah. In reality,
issues like affection, moderation, clemency, fear, hope, chastity, compassion, generosity and
the reflection of these in life are more important and have higher priorities.
 While speaking of certain issues, some of us consider randomly reading from the Quran and
the hadith as a form of devotion to the Quran and sunnah. Without understanding the
 significance of the Quran and sunnah, without following this path, without abiding by the
contents of these two cornerstones, without directing our lives by the light of these principles,
what does reading the Quran and hadith truly mean? Obeying the sunnah with the correct
attitudes is more effective and accurate in approaching true Islam than merely uttering words.
MORALITY AND THE PROPHET'S STATUS AS A ROLE MODEL
A person cannot be considered to be a role model sent to guide people and at the same time be a
person who commits deeds that are against the will of Allah. For this reason, all the prophets have
been granted with a particular high-moral quality. They never intentionally or deliberately acted
against the consent of Allah. The mistakes that they made and the faults which stemmed from
forgetfulness caused Allah to remind or warn them. These mistakes and faults are not reflected to
the people as an aspect of their status as role model. Prophet Muhammad (pbuh) committed no
mistakes that would harm the conveyance of the Quran and this is proven in the Holy Quran and is
agreed upon by Muslim community. Those who accept that it was possible for Prophet Muhammad
to make mistakes believe that in such cases he was immediately warned and corrected by Allah. No
Muslim doubts the fact that Prophet Muhammad was free from faults in the conveyance of the
Shariat (Islamic law) and that his conveyance was dependent on the revelation imparted unto him by
Allah. According to the generally accepted perceptions and approaches, the sunnah put forward by
Prophet Muhammad resulted from orders found in the revelations. It is understood from the verses
of the Quran and the qualities granted to the Prophet by Allah that the revelations imparted to him do
not only consist of the Holy Quran. Many verses in the Quran clearly state that each word and
behavior of the Holy Prophet is proof of the existence of Allah.

It is clear that the revelations were all conveyed accurately to the Muslims, and that those types of
sunnah that are attributed as being free of faults in the Quran are valid guides and examples that are
relevant at all times. However, it is not possible to say that the level of importance for each of these
types of sunnah is the same. As a result, from the very start Islamic scholars have drawn attention to
the differences between the sunnah.

THE PROPHET'S STATUS AS A ROLE MODEL AND THE PRACTICES OF THE COMPANIONS
The verses in the Quran that command belief in, obedience to, conformity with and submission to
the Holy Prophet are unambiguously clear. Prophet Muhammad (pbuh) invited the believers to obey
him, to devote themselves to the sunnah and to abstain from incorrect actions. In such conditions, if
we want to witness the practices of the Prophet, we must look at the lives of the Companions. There
are many clear accounts that provide us with adequate materials on this issue. As the revelations
related to faith, obedience and submission were imparted to the Prophet, the Companions did not
consider performing any practice without his permission or confirmation. At the same time, if the
ruling of the Prophet was on something related to worldly issues, the Companions asked him how
and why this was; when a ruling on religious issues was required, they would speak to him about the
points revealed by the ruling; when it was a ruling imparted to Muhammad by Allah, they would ask
him in order to understand its purpose and try to understand the truth. None of these questionings
implies opposition to the Prophet; on the contrary it is known that the Companions adapted and
implemented some of the attitudes of the Prophet without asking or knowing the reasons. What
these actions do imply is that in Islam to ask questions and to understand the reason why something
has been commanded is permitted, and even encouraged.

There were times when the Companions understood the rulings in the Quran and the sunnah in a
way that was not intended and practiced them in an incorrect manner; in such cases they were
corrected by Prophet Muhammad. Sometimes the Companions performed actions at their own
discretion which were later ruled to be incorrect and subsequently they were corrected by the
Prophet. All of these are examples of how strictly Prophet Muhammad trained his Companions, who
were deemed as the "exemplary generation"
Another important attitude of the Companions is the way in which they dealt with problems when
Prophet Muhammad was not available. They would seek the solution to the problem firstly in the
Holy Quran, secondly, if they could not find the solution there, they would turn to the sunnah, thirdly,
if they found no answer there either, they would practice what they thought was the best action.
When they once again encountered the Prophet, they would state the matter and seek his opinion;
they would correct their faults if there were any. There is no instance that shows that the Prophet's
companions displayed an attitude that was opposed to the sunnah of Prophet Muhammad.

In conclusion:

The importance of the status of Prophet Muhammad as a role model is defined in the Holy
Quran and in the sunnah; this constitutes one of the foremost practices for Muslims.
 There is no disagreement among Muslims as to the fact that Prophet Muhammad constitutes
the best example with his morality, actions, words and other features.
 It would not be correct to demote the Prophet's status as role model to a limited number of
fields. This status is related to all fields of life.
 Prophet Muhammad's status as role model is important not only from the perspective of the
individual, but also from the social perspective. Its binding features and determination of
methods must be considered from these two perspectives.
 Prophet Muhammad's status as role model and the validity of the sunnah are not limited to his
life or to a certain time period. The Holy Quran and the notions of the sunnah state this issue
clearly, and the fact that Muslim community practices his sunnah is proof of this issue.
 Prophet Muhammad's status as role model and the continuity of his sunnah are the most
important components that provide a unifying force in the Muslim world.
 It is important to study the lives of the Companions in order to understand and comprehend
the status of Prophet Muhammad as a role model.
…………………………………………….

In the early years of Muhammad’s (peace and blessings of Allah be upon him) prophethood there was
fierce persecution at the hands of the polytheists of Makkah. The holy Prophet Muhammad (peace and
blessings of Allah be upon him) and the new Muslims suffered terribly from chastisement, ridicule, slander,
an unjust boycott and physical torture. In spite of this, the holy Prophet Muhammad (peace and blessings
of Allah be upon him) remained steadfast, patient and took a non -reproachful attitude throughout those
14 years.

Even some of his relatives took part in the vanguard of assailants. His uncle, known in the Qur’an as Abu
Lahab, threw stones at him and forced his sons to divorce their wives who were two of Prophet
Muhammad’s daughters. Abu Lahab’s wife, apart from shouting profanities at him, used to tie bundles of
firewood and thorns and throw it in Muhammad’s path. Neighbors threw goat dung on his back while
he (peace and blessings of Allah be upon him) prayed.

In all cases the holy Prophet Muhammad (peace and blessings of Allah be upon him) would never return
abusive language, slander or ridicule any of them. He (peace and blessings of Allah be upon him) would
invoke Allah for help and justice, and in many cases ask Allah to guide them to Islam. While the Makkan
polytheists were torturing the family of Yasser, Muhammad comforted them. The holy Prophet Muhammad
(peace and blessings of Allah be upon him) raised his hand in prayer and said, “Be patient, you will
verily find your abode in Paradise.”

Although the voice of Islam was public, the holy Prophet Muhammad (peace and blessings of Allah be
upon him) advised some of his followers, particularly those who didn’t have a tribe or influential family to
protect them, to conceal their faith. The Muslims were in a very weak position and it was in their best
interests to show restraint from their enemies at all times.
The holy Prophet Muhammad (peace and blessings of Allah be upon him) taught love, restraint, patience
and foreboding to all his Companions. These exemplary qualities formed the foundations of a good
character for fellow Muslims.

The Strategic Planner

For the ultimate and long-term success of any mission it is vital to devise and implement a strategy.
Despite the holy Prophet Muhammad (peace and blessings of Allah be upon him) being illiterate and new
to leadership, at the onset of his prophethood he got ahead with planning. Just one important example of
this is how he (peace and blessings of Allah be upon him) and the early Muslims of Makkah made two
secret pledges with the people of Madinah to instill peace and understanding between the Muslims of both
cities. It was only after the second pledge - namely, the Greater Pledge of Aqabah - that the holy Prophet
Muhammad (peace and blessings of Allah be upon him) assigned 12 people to quietly spread the message
of Islam. This was 13 years after receiving his first revel ation. It was through this gradual elucidation of
Islam to the people of Madinah that mutual support, trust and sacrifice were fostered between them,
preparing them for the eventful immigration of the Makkan Muslims to Madinah.

Even the actual immigration of the holy Prophet Muhammad (peace and blessings of Allah be upon
him) was cleverly planned to escape the pagan Arabs’ assassination attempts. It started during the night
leaving his cousin, Ali, in his bed as a decoy. The holy Prophet Muhammad (peace and blessings of Allah
be upon him) and his closest friend and supporter, Abu Bakr, at first proceeded south, instead of north, to
further dupe their assailants. Trusted persons delivered provisions throughout their route. They where
greeted by the people of Madinah more than two weeks later.

Equality

Pre-Islamic Arab culture was fraught with racism. Arabic poetry, the pride of the Arabs, boasted of their
perceived superiority as a race. When the holy Prophet Muhammad (peace and blessings of Allah be upon
him) began to preach Islam to his fellow Arabs there was fierce opposition to most of his teachings
including Islam’s egalitarianism between races, tribes and nations. The essence of this concept was
embedded in the Qur’anic verse: “We have made you into nations and tribes so that you may know
one another.”

The holy Prophet Muhammad (peace and blessings of Allah be upon him) , however, did more than talk
about equality between races. He (peace and blessings of Allah be upon him) never showed favoritism
towards any tribe, and he befriended many of those who did not belong to a high -ranking tribe.

Two of his closest friends were both former slaves. Bilal was from Abyssinia and Salman was from Persia.
It is important to take the historic details into context. South Saharan Africans were commonly used as
slaves and Persians at that time were a declining superpower vehemently hated by the Arabs. The holy
Prophet Muhammad (peace and blessings of Allah be upon him) cherished the companionship of both men.
Bilal, who was one of the first Muslims, was given the honor of chanting the call to prayer, or Adhan: the
same chant that we hear from mosques all around the world today. Salman was known as a member of
the Prophet’s household, although this was a title only given to t he Prophet’s kin. Salman was an
exception due to his close friendship with him.

Braving the Storm

Although prophets throughout time held extraordinary characteristics, it must not be forgotten that they
were prone to all forms of human suffering.

The first revelation of the Qur’an descended upon the holy Prophet Muhammad (peace and blessings of
Allah be upon him) when he was privately meditating in a cave in the desert. He (peace and blessings of
Allah be upon him) had no previous warning that he (peace and blessings of Allah be upon him) was to be
a prophet. When the Angel Gabriel appeared squeezing his chest telling him to read, he was exhausted
and terrified. The holy Prophet Muhammad (peace and blessings of Allah be upon him) replied that he
could not read and yet still Gabriel told him to read. After a third time he recited the words: “ Read, in
the name of your Lord Who created…” the holy Prophet Muhammad (peace and blessings of Allah be
upon him) ran shaking to his wife for comfort and some sense of the matter. He (peace and blessings of
Allah be upon him) asked her to cover him with his mantel as he (peace and blessings of Allah be upon
him) shivered from fear. It was after speaking to a Christian monk, familiar with the scriptures, that
he (peace and blessings of Allah be upon him) learned he was to be a Prophet. It took several months
before he (peace and blessings of Allah be upon him) received the subsequent revelations and then
became informed of his duty as God’s last messenger on earth.

For the holy Prophet Muhammad (peace and blessings of Allah be upon him) , delivering the message of
the Qur’an was a daunting task, as he (peace and blessings of Allah be upon him) knew too well how his
fellow people would react. He knew about their greed, violence, idol worshipping and pagan tendencies.
He (peace and blessings of Allah be upon him) expected that they would chastise him and consider him an
enemy. He (peace and blessings of Allah be upon him) needed exemplary courage and guts to stand
before his tribesmen and women and tell them that their concept of Allah and that of the forefathers will
only destroy them.

Unquestionable allegiance to one’s tribe and family was sacrosanct. Never, in the history of pre -Islamic
Arab tradition, written or unwritten, in conversation or poetry, did one publicly voice anger at a member of
his tribe. Yet, in the Qur’an, there is the mention of the prophet’s uncle and his wife who will be thrown
into hell for their denial of Allah’s Oneness and their aggressive ploys to stop the holy Prophet Muhammad
(peace and blessings of Allah be upon him) from delivering his message.

Prophet Muhammad (peace and blessings of Allah be upon him) was not the type to voluntarily cross red
tape, nor break the sacred taboos of his tribesmen. He (peace and blessings of Allah be upon him) actually
respected many of the traditions of his people and held to them as long as they did not go against Islam.
His character was considered flawless even among the most uncouth of them. Considering this public
rejection of his family and people was so unprecedented and yet out of Muhammad’s (peace and blessings
of Allah be upon him) character, the Prophet’s people should have seen that these were not the words of
their humble tribesman, but only of Allah.

This well-respected man, nicknamed ‘The Trustworthy’ , suddenly had to challenge all the laws and
customs of his people that went against the Oneness of Allah. This required tremendous courage even if it
meant cutting ties with his kinsmen.

Model Father Figure

Despite Muhammad’s (peace and blessings of Allah be upon him) duties as a Prophet and later as a
statesman, his responsibilities at home remained within his priorities. Of his seven children only his four
daughters survived, as his sons died in infancy. Although his daughters lived long enough to marry and
have children of their own, only Fatima, his youngest, outlived him.

Muhammad’s (peace and blessings of Allah be upon him) paternal emotions stretched beyond his own
children and grandchildren. He (peace and blessings of Allah be upon him) fostered an orphan boy named
Zaid and treated him as if he (peace and blessings of Allah be upon him) was his own son to the extent
that he was called Zaid ibn Muhammad. It was some time later after a revelation from All ah that he was
told that only one’s natural child had the right to take the father’s name. Henceforth, Zaid was known as
Zaid ibn Harith. But that didn’t diminish Muhammad’s (peace and blessings of Allah be upon him) love for
him.

Anas Ibn Malik, the famous narrator of hadith, used to do errands for the holy Prophet Muhammad (peace
and blessings of Allah be upon him) when he was a young boy. When asked about his work with the
Prophet, Anas said that the holy Prophet Muhammad (peace and blessings of Allah be upon him) never
asked him: why did he do this and why did he not do that. He never scolded or shouted at Anas.

When Prophet Muhammad (peace and blessings of Allah be upon him) used to pass by young children,
they would gather round to greet him. The Prophet Muhammad (peace and blessings of Allah be upon
him) would pass his hand over the cheek of every child making sure not to exclude any of them.

According to all the Hadith, the holy Prophet Muhammad (peace and blessings of Allah be upon him) was
known never to have chastised, beat or ridiculed any child - nor any adult for that matter. So many of the
aspects of nurturing children found in good parenting books today are embedded in the skills of the holy
Prophet Muhammad (peace and blessings of Allah be upon him) himself.
The Best Role Model for Mankind
No community has been without its righteous guides and teachers to help its
people towards the truth and to lead them from the depths of darkness to the
light of Islam. The Prophets of Allah Subhanahu wa Taaala received the
message and direction that enabled them to counsel their contemporaries.
Through the ages, the earlier messages were distorted. Mankind having lost
sight of the Shariah was in dire need of divine guidance. It had degenerated
inwardly and outwardly to an abominable and immoral course of conduct. In
the midst of spiritual decay, Allah opened a door of Hidayah, sending His
mercy to all of mankind, His Final Messenger (sallallahu alaiyhi wa sallam), to
guide them from the darkness of Jahiliyyah to the light of Islam.
Alif. Lam. Ra. (This is) a Scripture which We have revealed unto you
(Muhammad) that thereby you may bring forth mankind from darkness unto
light, by the permission of their Lord, unto the path of the Mighty, the Owner
of Praise. (Suratul Ibrahim 14:1)

He it is who blesses you, and His angels (bless you), that He may bring you
forth from darkness unto light; and He is Merciful to the believers. (Suratul
Ahzaab 33:43)

A messenger reciting unto you the revelations of Allah made plain, that He may
bring forth those who believe and do good works from darkness unto light.
And whosoever believes in Allah and does right, He will bring him into
Gardens underneath which rivers flow, therein to abide forever. Allah hath
made good provision for him. (Suratut-Talaaq 65:11)

The Prophet (sallallahu alaiyhi wa sallam) was sent as a teacher and role model
for all of mankind. He was sent as a warner of Allahs wrath and punishment, a
bearer or good tidings, as well as a guide to Paradise.

O Prophet! Verily, We have sent you as a witness, and a bearer of glad tidings,
and a warner and as one who invites to Allah (alone) by His permission and as
a lamp that gives light. (Suratul Ahzaab 33:45-46)

The above verse tell us that Allah has sent the Prophet (sallallahu alaiyhi wa
sallam) as a lamp that gives light, which means that the Prophet (sallallahu
alaiyhi wa sallam) is the source of guidance. He spreads light and mercy
through the instructions, teachings, and practice of the Quran and Sunnah.

The Prophet (sallallahu alaiyhi wa sallam) has the best personality,

characteristics, and morals. Once when Aisha (radiyyallahu anha) was asked
about the life and conduct of the Prophet (sallallahu alaiyhi wa sallam), she
replied, Have you not read the Quran? His character is the complete
explanation of the Quran. This means that his daily life was a living illustration
and explanation of the Quran. He did and said everything in accordance to the
teachings of the Quran and his life is the reflection of the Shariah of Allah. He
maintained the best characteristics in his roles as father, husband, friend,
ruler, governor, teacher, statesman, protector of the weak, widows, and poor, a
guide to the rich, a guardian of the orphans, and a servant of Allah. No one
could ever equal the Prophet (sallallahu alaiyhi wa sallam) in the whole history
of mankind and no one ever will, insha Allah.

And verily, you are on an exalted standard of character. (Suratul Qalam 68:4)

When the Prophet (sallallahu alaiyhi wa sallam) came into this world, the
community at that time was known as ummi, meaning illiterate. They did not
know how to read or write. They did not know the potential of a human being.
The Prophet (sallallahu alaiyhi wa sallam), himself, also was not educated. He
had never even seen the face of a teacher, nor had he ever picked up a book
and read even a sentence. On one hand, we have a community and on the other
hand, we have the Prophet who was sent to guide them and both are
ummiilliterate. Allah commanded the Prophet (sallallahu alaiyhi wa sallam):

Arise and warn! (Suratul Muddath-thir 74:2)

So the Prophet (sallallahu alaiyhi wa sallam) stood up and made two major
claims:

1. I have been sent into this world as an educator and warner.

2. I have been sent into this world to perfect the best of moral conduct in
human behavior, to educate and purify them.

These were two of the biggest challenges that the Prophet (sallallahu alaiyhi wa
sallam) had to face and two of the biggest goals he had to accomplish
throughout his prophethood.

In a period of twenty-three years, when the last sermon was given in the field of
Arafat, there were approximately 124 to 144 thousand Muslims present. There
was no other period of time in the past two millenniums that one person has
changed the lives and minds of so many people in a period of twenty-three
years.
A professor of Islamic and Arabic Studies at Edinburgh University, who wrote
a biography of the Prophet (sallallahu alaiyhi wa sallam) called, Muhammad in
Mecca, Muhammad in Medina, stated: One thing baffles me. I cannot
understand how one man, who has no formal education, could lead a
community, who behaved like animals and created those same human beings
into men the world had never seen.

The Weekly News Magazine, TIME, dated July 15, 1974, carried a selection of
opinions by various historians, writers, military men, businessmen, and others
on the subject: Who Were Historys Great Leaders? Some said that is was
Hitler; others said Ghandi, Buddha, Lincoln, and the like. But Jules
Masserman, a United States psychoanalyst put the standards straight by giving
the correct criteria wherewith to judge. He said: Leaders must fulfil three
functions:

1. Provide for the wellbeing of the led.

2. Provide a social organization in which people feel relatively secure, and
3. Provide them with one sent of beliefs.

With the above three criteria, he searches history and analyzes Hitler, Pasteur,
Caesar, Moses, Confucius, and the lot, and ultimately concludes:

People like Pasteur and Salk are leaders in the first sense. People like Gandhi
and Confusius, on the other hand, and Alexander, Caesar, and Hitler on the
other hand, are leaders in the second sense and perhaps the third sense. Jesus
and Buddha belong in the third category alone. Perhaps the greatest leader of
all times was Muhammad, who combined all three functions. To a lesser
degree, Moses did the same.

A Christian Reverend and commentator of the Bible, followed by that of his

Master, said: The ultimate criterion of a true prophet is the moral character of
his teachings.

The men that have been quoted above, who have praised the Noble Prophet
(sallallahu alaiyhi wa sallam) are not Muslims, but they are those who have
studied Islam and understood that Prophet Muhammad (sallallahu alaiyhi wa
sallam) was no ordinary man.

When the Prophet (sallallahu alaiyhi wa sallam) sent a letter to Caesar, the
King of Rome, inviting him to embrace Islam, Hercules summoned Abu Sufyan
bin Harb, who was the archenemy of the Prophet (sallallahu alaiyhi wa sallam)
and the believers at that time, and questioned him about this man, who was
claiming to be a prophet of God. Abu Sufyans testimony went as follows:

Muhammad descends from a noble family. No one of this family happened to

assume kingship. His followers are deemed weak with numbers ever growing.
He neither tells lies nor betrays others, we fight him and he fights us, but with
alternate victory. He bids people to worship Allah Alone with no associate, and
abandon our fathers beliefs. He orders us to observe prayer, honesty,
abstinence, and maintain strong family ties.

Hercules replied:

I fully realize that Prophets come from noble families; he does not affect any
previous example of prophethood. Since none of his ancestors was a monarch,
we cannot then allege that he is a man trying to reclaim his fathers monarchy.
So long as he does not tell lies to people, he is, for the more reason, immune to
telling lies as regards Allah. Concerning his followers being those deemed weak
with numbers ever growing, it is something that goes in agreement with
questions of Faith until this latter assumes its full dimensions geographically
and demographically. I have understood that no instance of apostasy has as yet
appeared among his followers and this points to the Bliss of Faith that finds its
abode in the human heart. Betrayal, as I see, is alien to him because real
Prophets hold betrayal in abhorrence. Bidding worship of Allah with no
associates, observance of prayer, honesty, and abstinence and prohibition of
paganism are traits bound to subject to him all my possessions. I have already
known that a Prophet must arise, but it has never occurred to me that he will
be an Arab from among you. If I was sure, I would be faithful to him, I might
hope to meet him and if I were with him, I would wash his feet.

Even, Abu Sufyan, the most staunch enemy of Islam before he converted, had
to testify to the excellent behavior and truthfulness of the Prophet (sallallahu
alaiyhi wa sallam) and because of that, even Hercules said that if he were
present with the Prophet (sallallahu alaiyhi wa sallam), hed wash his feet with
his own hands.

Indeed, in the Messenger of Allah, you have a good example to follow for him
who hopes (in the meeting with) Allah and the Last Day and remembers Allah
much. (Suratul Ahzaab 33:21)

One time, Umar ibn al-Khattab (radiyyallahu anhu) told the Messenger
(sallallahu alaiyhi wa sallam) that he loved him more than anything in the
world except for his ownself. The Prophet (sallallahu alaiyhi wa sallam) told
him it was not sufficient, so Umar (radiyyallahu anhu) told the Final
Messenger that he loved him more than his ownself. The Prophet (sallallahu
alaiyhi wa sallam) said that he had attained what is proper. He stated: No one
of you has a true faith until I am dearer to him than his father, his children,
and all of mankind. This was recorded in Bukhari and Muslim. The Prophet
(sallallahu alaiyhi wa sallam) is the most beloved creation to Allah and no one
else could surpass this love of Allah that He has for His noble creation. If one
does not love what Allah loves, then he is bound to be destroyed.

Sahih Al-Bukhari narrates a hadithi qudsi on the authority of Ata

(radiyyallahu anhu), which comprehends most of the characteristics of the
Prophet (sallallahu alaiyhi wa sallam):

O Prophet! We have surely sent you as a witness, a bringer of good tidings, a

warner, and a protector for the Ummis. You are my chosen servant and
Apostle. I have named you the Trusting, since you trust Me in every matter.
You are neither rough mannered nor hard-hearted. Nor do you uproar in the
market place. You never requite evil for evil, but forgive and overlook. Allah
will not give you death till He has brought your stray nation on the right path
through you and has given light to the blind eyes of the unbelievers and has
opened their deaf ears and closed hearts. I will refine you with all that is noble;
and endow you with every noble habit; and will make tranquility your attire
and trait; and piety your conscience; and wisdom the substance of your
thought and knowledge and truthfulness and sincerity your nature; and
forgiveness and good works your custom; and justice your practice, truth your
rule, righteousness your guide, and forge the followers of Islam into a
community. Your name is Ahmad. Through you, I will show the people the
right path after deviation from it; and bestow knowledge and wisdom upon
them after their complete ignorance. Through you, I will raise my creatures
from the abysmal to the zenith of perfectionand will make your Ummah the
best Ummah for the guidance of mankind.

The Prophet (sallallahu alaiyhi wa sallam) is the best role model for mankind
and it is incumbent upon each and every believer to obey and follow the
messenger if they hope for Paradise and the pleasure of Allah, Most High, the
Exalted. He was the most reliable, trusted, and loved. He was the most
generous, keen and most attentive to the peoples trust and was very careful to
pay peoples due in full. He never betrayed nor deceived nor lied.
The Prophet (sallallahu alaiyhi wa sallam) said: The example of guidance and
knowledge with which Allah has sent me (Quran and Sunnah) is like abundant
rain falling on the earth. Some of which was fertile soil that absorbed rainwater
and brought forth vegetation and grass in abundance. Another portion of it
was hard and held the rainwater and Allah benefited the people with it and
they utilized it for drinking and to irrigate the land for cultivation. A portion of
it was barren which could neither hold water nor bring forth vegetation (then
that land gave no benefits). The first is the example of the person who
comprehends Allahs religion (Islam) and gets benefit (from the knowledge)
which Allah Taaala has revealed through me and learns and then teaches it to
others. The (last example is that of a) person who does not care for it and does
not take Allahs Guidance revealed through me. (He is like that barren land.)

Say: Obey Allah and obey the Messenger, but if you turn away, he is only
responsible for the duty placed on him (i.e. to convey the Message) and you (are
responsible) for what is placed on you. If you obey him, you shall be on the
right guidance. The Messengers duty is only to convey (the Message) in the
clear way. (Suratun-Nur 24:54)

As a child, as a boy, as a youth, as a man, as a laborer, as a husband, as a

father, as a companion, as a businessman, as a preacher, as a teacher, as a
religious reformer, as a soldier, as a general, as an administrator, as a planner,
as a ruler of a state, as a leader of the faithful, as a protector of the weak,
widows, and poor, as a guide to the rich, as a guardian of the orphans, and as a
servant and messenger of Allah, the Beloved Prophet (sallallahu alaiyhi wa
sallam) has no equal, no parallel, and no peer in the entire history of mankind.
He stands head and shoulders above all other human beings in the nobility of
his character and the piety of his soul. In all these walks of life and in all of
these departments, the Prophet (sallallahu alaiyhi wa sallam) is a hero and the
best role model for mankind.

I have always held the religion of Muhammad in high estimation because of its
wonderful vitality. It is the only religion which appears to me to possess the
assimilating capacity to the changing phase of existence which can make itself
appeal to every ageI believe that if a man like him (Muhammad) were to
assume dictatorship of the modern world, he would succeed in solving its
problems in a way that would bring it the much needed peace and happiness
--G.B. Shaw, The Genuine Islam, Vol. 1, No. 81936

May Allah shower His choicest blessings upon the Beloved, Honored
Messenger (sallallahu alaiyhi wa sallam), his companions, and all those that
 follow him till the Day of Judgement. And may Allah include us among those
who love the Messenger (sallallahu alaiyhi wa sallam) more than anyone and
anything else in the world and may Allah give us the ability to perfectly imitate
the Seal of the Prophets, Muhammad (sallallahu alaiyhi wa sallam). Ameen,
Alhumdulillahi Rabbil Alameen

he prophethood mission of Prophet Muhammad (pbuh) provides guidance for a perfect balancing of
individual and spiritual life with social and material life. In accordance with the requirements of their
beliefs, Muslims accepted Prophet Muhammad’s guidance in both fields and were more interested in
his guidance for individual and spiritual life than his activities as the founder of a new social order.
Thus the literature about his life developed within the scope of these developments. As a matter of
fact, the establishment of the social life throughout the history in Muslim societies around the basic
rules specified in Quran and sunnah (practices of the Prophet) proved to be effective and was
regarded as a goal to be reached for an orderly and peaceful social life as well as for a virtuous
individual life.

Within the framework of the common viewpoint separating the material fields of religion and life, the
consideration of prophethood by the western world as only guidance for individual and spiritual life is
one of the leading problems encountered in understanding the social mission and historical role of
the Prophet. Thus, his teachings are considered to have been too much engaged in social and
political issues.

Furthermore, western society still holds prejudices and negative thoughts shaped throughout the
Middle Ages in relation to Prophet Muhammad who founded a rival civilization which they battled for
centuries.

The extraordinary success of the Prophet as the leader of a movement which had worldwide
implications can be explained by two aspects, one spiritual, the other material. The first aspect,
generally accepted by religious scholars and other Muslims, holds that Muhammad was chosen as a
prophet by Allah, thus the source of his success was divine. The second, embraced by western
researchers and historians, supports the idea that his success resulted from historical and other
experiential motives as well as his distinctive leadership skills and charismatic personality. These
aspects of the Prophet reflecting both ideal personality and historical personality are regarded as
models in Islam. They do not contradict each other, and each requires separate examination
following the research and analysis methods. The help and support from Allah to His messenger is
undisputable, but failing to consider Muhammad’s great skills when explaining the success of the
Prophet thus risks decreasing his greatness as a person to a level of being a minor instrument
conveying merely a divine message.

It must be pointed out that with his great individual skills and virtues the Prophet led a life of
simplicity which was witnessed by other people. If not, his life would not have been considered a
perfect model for humanity as stated in the Holy Quran. Since he was sent as a guide to all people
with a wide variety of characteristics including moral as well as emotional and aspirational needs, he
was granted with the spiritual and mental maturity that embraced the individual and social needs,
and problems of these people. His policies contained such breadth and depth that they applied to all
individuals and societies, and with great sensitivity to the enormous range of human nature. In the
history of man, Prophet Muhammad was the first prophet and leader to have succeeded in
personally putting into practice his policies in the political, legal, economic and social fields. Such
implementation of his guidance and leadership mission to humanity was testament to the sublime
quality of the Prophet.

The mission of the Prophet did not just consist of the revelation granted to him by Allah. Inviting
people to his religion, explaining the principles of the religion, personally practicing them (Al-Baqarah
2/151, Al-i Imran 3/164, Al-Jumua 62/2), directing and managing the society to which he was sent
and establishing a new model of society were important aspects of his mission. In fact, the purpose
of prophethood is not to just convey certain principles to people but to also achieve individual and
societal transformation. In other words, he had to lead by example.

Prophet Muhammad had to personally practice the religion and demonstrate to people how this was
to be performed. (shehid-shahid: Al-Baqarah 2/143, An-Nahl 16/89, Al-Hajj 22/78, Al-Ahzab 33/45,
Al-Fath 48/8, Al-Muzammil 73/15). Believers had the responsibility to obey him (obedience: Al-i
Imran 3/32, An-Nisaa 4/64, 80, Al-Maida 5/92, An-Nur 24/54), submit to his orders and restrictions
(submission) (Ibn Madje, “Introduction”, 6; Ahmad bin Hanbal, al-Musnad, v. IV, p. 126). They were
ordered to become subject to his actions and exemplary attitudes (Ittiba: Al-i Imran 3/31, Al-A'raf
7/157) and to take him as a role model (taassi: Al-Ahzab 33/21)

Although Prophet Muhammad is a human and a worshipper of Allah, the mission given to him, and
the moral personality coming from this mission, make him unique among others. The Holy Quran
mentions the Prophet’s human nature, but clearly points out his special status and authority among
other people. The fact that Allah orders people to obey Himself and Prophet Muhammad, and to
refer to Himself and His messenger on occasions of conflict (An-Nisaa 4/59) shows that the
acceptance of Prophet Muhammad’s authority in political and legal fields is a condition for both faith
and obedience and related to each other.

Forming a model Islamic society by the Prophet was only possible because of his authority. As
mentioned above, his authority over the Muslims for being the leader of the ummah (Islamic
community) is stated with hukm (provision) and similar terms in the Holy Quran (An-Nisaa 4/60, 65).
These verses indicate the requirement of obedience to the Prophet along with acceptance of his
decisions without argument, and thus consider him as a judge. While obedience to Allah is a
foundation for the obedience to Prophet Muhammad, the obedience to Prophet Muhammad is the
sole tangible evidence of the obedience to Allah: “Whoso obeyed the messenger has obeyed Allah”
(An-Nisaa 4/80). Obedience to Prophet Muhammad is not only binding the religious field but also the
social life because his prophethood mission is not limited with intellectual and spiritual advice. It also
includes social, political and military activities in terms of the aim of founding an Islamic society.

The framework of a traditional negative image is filled with false and improper attributions to the
personality of Prophet Muhammad. This continues and includes several new prejudices. These are
regarded as baseless, ruthless and even ridiculous by many Westerners. These attributions claimed
that the Prophet was a tolerant and kind messenger during his Mecca period but turned into a
political figure by the political power he gained in Medinan period. Furthermore, he inclined to
violence, and his real purpose was political.

These claims are a consequence of misperceiving the mission of Prophet Muhammad that is in fact
also inclusive of establishing a new social order in contrast to the mission of Jesus. They also
originate from the lack of an objective evaluation of the historical and political circumstances
concerning the era. As one of the Western researchers who find them baseless, Rudi Paret states
that historians should not evaluate Prophet Muhammad from a Christian point of view and the model
introduced by Jesus Christ who said his sovereignty does not belong to this world. According to
Paret, Prophet Muhammad never acted with force in the formation process of the Arab-
Islam ummah in Medinan period. Instead, he considered with great modesty that his most important
military and political successes were accomplished thanks to Allah. There never occurred a change
in his basic behavior and his mission concept remained the same. Authors like R. Bosworth Smith
and Edith Holland state that conditions and necessities in Medinan period required the Prophet to
use force. In a book written in 1914 during which his country was battling with the Germans, English
E. Holland depicts Prophet Muhammad and his companions as role models and tells that they desire
the patriotism of the first Muslims who were ready to give their lives and possessions for the sake of
their faith. Edward Gibbon, pointing out that every human being has a right to protect himself and his
belongings and to counter an enemy attack, says that Prophet Muhammad was subject to unfair
exile and robbery from his own countrymen while performing a peaceful and beneficial mission. His
choice of an independent society raised Meccan immigrants to a ruler status and they had complete
authority to form alliances and make defensive wars.

Many authors from the Western world state that indeed the spiritual side of Prophet Muhammad, that
is his prophethood, always dominated his worldly activities; his ruler status had a secondary
importance and it was shaped by his spiritual side. The point of view that presents him only as a
successful statesman or claims that he depicted two different personalities in Meccan and Medinan
periods is wrong. Furthermore, this approach is contradictory to historical truth and misrepresents
not only Prophet Muhammad but also Islam.

RULING:

During the Hijrah, contrary to the situation in Mecca, the political aspect of the Prophet (pbuh), in
particular his presidential status for a newly founded state, emerged. His political leadership along
with his religious guidance, establishment and observation of the relationships between the newly
formed Muslim society and other groups grew in importance. Following the Hijrah, the Prophet did
not directly become the ruler of Medina, but gained the control of the city when he defeated his
enemies in Mecca and other places and when people who accepted Islam came to Medina to join
him.

Political leadership of the Prophet became undisputed with subsequent developments when most of
the tribes in Arabia accepted Islam several years before his demise. Thus a wide political unity was
developed under his ruling. M. Watt points out that although conditions were on his side in many
circumstances, Prophet Muhammad’s success cannot be separated from his personal skills, his
highly developed wisdom, his statesmanship, his diplomacy as a ruler, and his tactfulness and
understanding in relations with other people. He also points out that along with the attractiveness of
Islam and the fact that it responded to the needs of Arabs as religious and social system, his good
behaviors, and political and leadership skills played a great role in his success.

The political structure in the Arabian Peninsula changed within a quarter century with the
developments under the leadership of Prophet Muhammad. Arabs, most of whom had been living as
nomadic and semi-nomadic scattered tribes, for the first time gathered together and became a
nation thanks to Prophet Muhammad. The Prophet who had struggled heavily against the dominant
religion, social concepts and institutions also tried to form a new moral and social order in a society
rotting in terms of these concepts. He eliminated tribal animosities, social injustice, and inequalities,
putting an end to the superiority concept which is believed to exist by birth. He removed artificial
obstacles that separate individuals in a society. He founded a society based on fellowship,
cooperation and affection. He prevented the killing of girls and misbehaviors towards women. He
raised the status of women who were living under an oppressive obedience rule to a level that they
shared life with men and they had mutual rights and responsibilities. Women could belong to legal
professions, purchase detached residences, and spend money on whatever they want. He
invalidated the provisions on women in the field of family law (marriage, divorce, and inheritance)
and eliminated old perceptions that didn’t regard women as independent individuals. He took the
steps to gradually abolish slavery. As a matter of fact, after a short time, liberated slaves (mevali)
began to outshine their masters in scholarship, art and other fields.

As the entire Arabia came under the rule of Islam in the tenth year of the Hijrah and the regions
around Medina became the provinces of the Islamic state, the Prophet usually assigned elite people
from his tribe to administer these provinces. His evaluation of the people assigned by him was
through merit and personal ability. The Prophet did not hesitate to recall those who were
incompetent and to assign those more skilled. He never assigned a person whom he believed was
well-informed and skilled in other issues but who would not overcome this task. In administration, the
values of faith were more essential than tribal superiority, nobility, wealth and class. Thus everyone
was given equal opportunity to achieve according to their personal capacity. Hence it is seen that
Prophet Muhammad assigned only competent believers.

One of the indispensable actions he employed in administration was the act of consultation. He
consulted with leading believers and took their opinions on the issues of significance. He would
enact a decision formed by these consultations even if contrary to his own opinion.

Holy Prophet was sensitive in removing obstacles between the administrators and those
administered. The following hadiths (sayings of the Prophet) point to the implementations of Prophet
Muhammad related to these issues. “Whoever undertakes a task for the people and lays out
obstacles between himself and the weak, Allah will no doubt form obstacles for him. (Ahmad b.
Hanbal, al-Musnad, c. V, p. 239); “Whoever undertakes a task for Muslims and closes his doors to
those who are weak, needy and subject to injustice, Allah will close His doors of grace against his
needs.” (Ahmad b. Hanbal, al-Musnad, c. III, s. 441, 480) and “Convey to me the needs of those who
can not convey them. Whoever conveys to an administrator the needs of those who are not able to
convey them, Allah will provide a firm foothold for him on the judgment day” (Bayhaqi, Shuabu'l-
Iman, c. II, s. 156; Tabarani, el-Mu'jamu'l-Kabir, nsr. Hamdi Abdulhamid es-Salafi, Beirut ts. (Daru
Ihyai't-Turathi'l-Arabi), c. XXII, p. 157). In accordance with this, he would go among the people, walk
in the markets, listen to complaints, and take action where necessary. To those assigned by him, he
would advise “bring good news, don’t cause feelings of hate; make things easier not harder”
(Muslim, "Jihad", 6). He was strongly opposed to his assignees in state works gaining material
benefits by these means and strictly controlled them (Buhari, "Ahkam", 24, 41; Muslim, "Imare", 7).

FOREIGN RELATIONS:

Following the arrival of the Prophet (pbuh) in Medina, the Arabic tribes accepted Islam. The Jews
were the only tribe that did not accept Islam. Prophet Muhammad showed that he had no prejudice
against them, by announcing in his Medina Document that Jews had equal civil status. However
after some time it was understood that the Jews did not wish to abandon their idea of being a
superior race, and were fearful that they would assimilate into a mixed society where they were ruled
by a foreign prophet. Even though the Prophet did not aim to convert them to Islam and only
searched for a common agreement ground and an opportunity for a peaceful cooperation, Jews did
not provide a solid image of agreement. They became an opposition group in accordance with the
conjuncture of the battle against the Quraish. An atmosphere of insecurity resulting from such a
growing negative attitude led the Prophet to change his opinion against them. Jews were eventually
displaced from the region, not because of religious motives, but because they caused political, social
and economic disruption.
The Prophet acted in accordance with the diplomatic traditions unless there was a religious obstacle.
When he wished to send a letter to the Byzantine emperor, he was reminded that the Byzantine
would not read unsealed letters, thus he sent the letters sealed. In concordance with the traditions of
Arabs, he called for the use of flags both during his arrival in Medina and in all his military
operations. Holy Prophet exhibited great diplomatic precision and wisdom within his letters in terms
of the rhetoric and the conveyance of his intentions. It is understood by his messengers’
mesmerizing speeches before the foreign rulers in terms of thoughts and style that his messengers
had remarkable diplomatic skills.

Holy Prophet acted mildly and generously towards the leaders of other societies and religions and
showed respect for them in order to establish peaceful relations and maintain peace. This attitude of
him was a part of his foreign policy. Scholars interpreted the following hadith “When a head of a tribe
comes to you, treat them well” (Ibn Maja, “Adab”, 19) and stated that there is no criterion such as
religion on this issue and that Holy Prophet treated the pagan leaders with modesty and showed
high respect for their office.

ECONOMY
Prophet Muhammad (pbuh) not only formulated principles of social justice but also implemented
them. The huge gap between the poor and the rich decreased with economic measures. A balanced
and equal environment was formed in harmony with human nature. The poor began to wish the rich
goodness, and the rich began to protect the poor.

The Prophet first determined a market place in Medina for Muslims apart from the market place
where mushriks (infidels) and Jews buy and sell. He ordered that market place would not be
constricted with no reserved vending spaces. Furthermore, no taxes would be imposed. In this way,
Muslims could easily practice Islamic rules in mutual relations and do business in a separate place
without the financial authority of mushriks and particularly Jews. Absence of taxes, the fact that costs
were reduced made this market place profitable and attractive. The prohibition against reserved
vending spaces was important in providing justice among entrepreneurs, omission of privileges, and
encouraging industriousness. Prophet Muhammad stated that suppliers gained earnings and black
marketers were cursed. He also tried to ensure the continuity of supply the goods to Medina by
prohibiting domestic customs taxes that were taken during shipment.

When the Islamic lands were expanded and earnings increased, the Prophet appointed officials to
collect taxes like zakat (alms giving), jizya, harac, ushur. He appointed special clerks to record the
taxes. He ordered that officials would not pressure people when collecting zakats and they would not
perform unfair implementations on them. He also ordered that goods in batches could not be
separated to avoid zakat, and separate goods could not be piled together to take zakat. For that
reason, when taking zakat, the officials took the middle weight animals, not plump or thin ones. If
plumb animals were mostly chosen for the zakat, the Prophet would return them.

Prophet Muhammad did not take any of his large shares of taxes taken from the lands that were
occupied under Islamic rule, or any gifts given to him. After allocating the yearly expenses, the
Prophet spent the rest of it to advance the way of Allah. Despite his great authority and wealth, he
lived modestly and asked for only enough giving from Allah. R. Bosworth Smith, who stated that
such modesty and simplicity is a fine feature of Prophet Muhammad’s character, points out that he
overcame great obstacles, led a marvelous life, achieved miraculous successes and gained the
respect of all Arabia. Furthermore, he showed morality that was never before shown by an Arab. He
also emphasized that Prophet Muhammad never thought or claimed that he was someone beyond a
weak and fallible mortal, and he expressed his admiration for him.
Prophet Muhammad showed personal perfection with his actions as an individual in both the worldly
and religious fields. He also demonstrated social excellence with his transformation of social life. His
life represented balance and harmony everywhere.

Muhammad's legacy: the Madinan model For Muhammad, religion was not a matter of personal
conviction alone but a complete way of life, and Madinah flourished under his leadership. The Madinan
model of government, based on justice, respect for human dignity and God-consciousness, became the
template to which Muslims have looked for guidance and inspiration ever since. The Prophet drew up
the world's first constitution in which the rights of religious minorities were protected, and entered into
treaties and alliances with neighbouring tribes. He sent letters to the rulers of the Persians, Egyptians,
Abyssinians and Byzantines, announcing his message of pure monotheism and inviting them to accept
Islam. For the first 8 time in history, women, children, orphans, foreigners and slaves were granted
extensive rights and protection. Many of the Prophet's concerns seem surprisingly 'modern': he
condemned racism and nationalism, saying 'there is no superiority of an Arab over a non-Arab, or a
white man over a black man, except in righteousness.' He established laws protecting animals, trees and
the environment. He encouraged free trade and ethical investments, but secured workers' rights

and forbade usury. He worked for peace, but defined the parameters of the judicious use of force, when
force was needed. He convinced people to give up alcohol, drugs, prostitution and crime, and promoted
healthy living. He condemned domestic violence, encouraged his wives to speak their own mind, and
granted Muslim women many rights not dreamed of in Europe until centuries later, including the right
to own property, reject arranged marriages, and seek divorce because of incompatibility. And the
Prophet encouraged his followers to seek beneficial knowledge wherever it could be found, with the
result that Muslims never experienced a conflict between science and religion, and led the world in
many fields of learning for centuries afterwards. Although his enduring legacy can be observed in
everything from art to politics, Muhammad's greatest achievement by far was to re-establish pure
monotheism. As simple and straightforward to understand as the nucleus at the centre of an atom, the
concept of One God lies at the heart of Islamic culture. Muslims turn to their Creator for guidance,
without the need for intermediaries, or the loss of dignity that idolatry and superstition bring. The
Prophet accomplished all this through the strength of his character and personal example; he inspired in
his followers a love, devotion and sense of awe that was unparalleled

While other men would have been corrupted by the absolute power that he wielded in his later years,
Muhammad remained humble, ever aware of the Source of his blessings. 'I am just God's servant,' he
said, and 'I have only been sent as a teacher.' Although he spent his days in serving people and his nights
in prayer, he preached religious moderation and balance; he forbade his followers to adopt a monastic
lifestyle and preferred that they establish strong families and engage themselves in bettering the world
around them, while remaining deeply conscious of God. In the brief space of one generation and during
his own lifetime, the Prophet Muhammad* successfully transformed the faith, mentality and culture of
the people of Arabia; within 100 years his message had touched the hearts and lives of millions in Africa,
Asia and parts of Europe. The Prophet foretold that each succeeding generation would be worse than
the one before it, and true to his prediction, Muslims have not always understood or honoured his
example. But Muhammad's teachings, speeches and customs were carefully noted down by his
Companions, and compiled into books of authentic sayings which are available in translation. Along with
the Qur'an, they form the holistic foundation of a satisfying way of life for practising Muslims, while for
others, they provide a fascinating glimpse into the heart and mind of an exceptional man and role model
from whom much can be learned.