“Whoever oppresses the non-Muslim subjects, shall find me to be their advocate on the Day of Judgment.” [Dawud]
The immensity of a prophetic reformist, inspiring a social, moral, and political transformation of people and their day-to-day conduct, is measured in terms of his comprehension of the existing conditions of his society, his vision for the future, his conviction about his own mission, a coherent strategy to redirect the course of events, and his personal character consistent with his stated principles. Mentors who possess these qualities touch the lives of millions and change human history. Additionally, if people, who believe in the Sovereignty of Allah SWT and accountability by Him on the Day of Judgment, are put in a leadership position, they exhibit as their strength five unique characteristics. They lead with a sense of humility and feel privileged to serve. They consider the authority vested in them as a sacred trust to be protected and passed on righteously to its next custodians. No amount of power causes them any delusions about its temporary nature. The fear of accountability drives them to rule justly. They see themselves like anybody else in the eyes of the law and carry out their duties as public servants fearlessly: “…and they fear none but Allah…” [Q, 9:18] Such are among those who shall be under the shade of Allah’s Throne on the Day of Judgment.
The divinely designated Messengers of Allah SWT constitute the highest category of the world leaders appointed to guide mankind. Among others, Prophets Nuh, Ibrahim, Musa, and Esa, are considered to be high-ranking Prophets. They all conform to the aforesaid standards and are divinely appointed true leaders of mankind. They are inspired to reconnect people to their Creator and transform a socially sick environment into a just and balanced society governed by moral principles. They possess spotless personal character from their childhood days, look for no glory or gains, and practice what they admonish: “…My people, follow the Messengers; follow those who do not ask any recompense from you and are rightly-guided” [Q, 36: 20, 21] Without any conflict or contradiction, their message has been consistent and universal: “And the only Command they were given was to worship Allah, making their religion sincerely His, turning all their attention toward Him,…for this alone is the true and right Religion.” [Q, 98: 5]
Although each Prophet is glorious and has his own distinction, Allah SWT has exalted some over the others: “These Messengers, We exalted some of them above the others…” [Q, 2: 253] In His infinite Wisdom, Allah SWT has chosen the Prophet Muhammad SAW to be of the highest rank. As the Final Prophet, his message is complete, perfect and universal. His life is an embodiment of compassion and mercy. He was a divinely inspired reformist and disciplinarian. As Prophet of Allah SWT, he showed his kindness and magnanimity not only to those who belonged to the Islamic fraternity but also to those outside its fold. In fact, Allah sent him as His mercy for the entire humanity: “And We have sent you but as a mercy to mankind,” [Q, 21: 107] The guidance that the Prophet SAW has provided on Allah’s behalf and the injunctions that he has issued will remain the universal touchstone for Muslims around the world.
The background in which the Prophet SAW was born was the darkest in human history. There was no moral code; ignorance was a symbol of pride; slavery was commonly practiced; women, orphans, and the weak had no rights or dignity; man could have an unlimited number of wives; young girls used to be buried alive; warfare and bloodshed was a hobby; and idolatry was the practiced way of life.
The Prophet SAW began his mission in Mecca. But all his efforts to reform the society were met with resistance, relentless hostility, and increasing violence. After exhausting all efforts over 13 years in the community of his birth, he migrated to Medina. The environment in Medina was rather receptive to the message of Islam. Before the Prophet’s arrival, there was a complete anarchy in the city. But, in just a few weeks, the Prophet SAW succeeded in rallying all inhabitants of the area into order.
The Islamic State the Prophet SAW established in Medina was the first pluralistic society humans had ever experienced. The pluralistic environment that he had cultivated along with its concomitant social values, civil rights and responsibilities, individualism and diversity, freedom of speech and religion, community building, eradication of prejudice, outreach initiatives, empowerment of minorities, and governance through consultation and inclusiveness was a glorious demonstration that he was indeed a man of global vision profoundly committed to the establishment of a peaceful society under the universal standards of justice. He was guided by Islam’s vision of humanity: “O mankind! Fear your Lord who created you from a single soul and from it created its mate and from them spread a multitude of men and women…” [Q, 4:1]
He constituted a city-state in which Muslims, Jews, Pagan Arabs, and Christians became participants in running the city affairs by means of a social contract. Islam began to gain momentum and within eight years the Prophet SAW re-entered Mecca without any bloodshed. Rather than settling old scores, he granted a general amnesty to his enemies in Mecca. The entire population of Mecca embraced Islam forthwith in response.
With Mecca firmly under the banner of Islam, the Prophet SAW returned to Medina and consolidated the first Islamic State under the general principle: “And those who obey their Lord and establish the Salat (worship), and conduct their affairs by mutual consultation… [Q, 42: 38] As Head of the State and the Chief Executive Officer by being a Prophet, he made the pursuit of justice, peaceful co-existence, and piety the directive principles of his state policy. The fraternal relationship that he fostered between the emigrants from Mecca and the residents of Medina and the covenants of peace he worked out with non-Muslim communities were in line with his statesmanship instincts for a pluralistic society. Making the equality of man the foundational principle of the Islamic state, the Prophet SAW endowed it with a written constitution. It was framed in consultation with the representatives of both Muslims and non-Muslim citizens and it recognized the freedom of religion and social justice for all.
The political system of Islam is based on its concept that authority to rule and make decisions belongs to Allah SWT and man must submit to his Creator. With this status and role of man in the universe, the Prophet SAW delivered the final injunctions of Allah SWT as contained in the Qur’an. He explained and implemented them personally in letter and spirit. The morally pure, socially vibrant, racially and religiously coherent, and economically prosperous society that the Prophet SAW built was a culmination of his global perspective. He frequently reminded us that loving and caring for fellow humans is the essence of Islam. He called himself a slave of Allah SWT and a servant of humanity. He described humanity as a family of Allah SWT and the most beloved of Allah SWT is he who loves Allah’s family wholeheartedly and maintains good behavior with his fellow humans.
This is also how Allah SWT Himself envisions the children of Adam: “O mankind, We have created you from one male and female, and then set you up as nations and tribes so you may recognize (and cooperate with) one another. The noblest among you with Allah is he who is the most pious…” (Q, 49: 13). Thus, discrimination, based on race, color, ethnicity, and the like, is the most lethal enemy of mankind. The natural differences are meant for the enrichment of the human family. Our origin is one, our natural distinctions are for cooperation in worldly affairs, and moral excellence is the only criterion for judging people.
The Prophet SAW, as the writer James Michener points out, always substantiated practically what he preached verbally. He freed his own slave and adopted him as his son. He not only stood against racial discrimination but appointed Bilal, a freed African slave, as the first mu’azzin (caller to prayers) in the Prophet’s Mosque in Medina, and always honored him as a distinguished companion. The status of Bilal in Islam is an undeniable proof of Islam’s universal vision of brotherhood, race-neutral equality of all, and opposition to slavery.
While the fires of religious intolerance howled savagely in most parts of the world, as Qutubuddin Aziz describes in his book, the Prophet SAW devised an enlightened and liberal code to govern the relations between the Islamic State and its non-Muslim citizens. He made them equal partners with their Muslim counterparts in contributing to the progress of the State and in the enjoyment of the fruits of their collective efforts. He fostered various institutions, Islamic laws, and codes of conduct for governing an Islamic society in which the rights of minorities were fully protected.
Describing decent conduct in war, the Prophet SAW instructed his soldiers: In avenging the injuries inflicted upon us, faithfully carry out all covenants and agreements, avoid treachery, disturb not the inmates of the shrines and monasteries, spare women and children, touch not the suckling infant and the patients in bed. Do not destroy the dwellings of the unresisting inhabitants and their means of subsistence and spare the fruit trees. He said those oppressed by society inherit the earth, peace is better than war, and justice prevails.
Impressed by the deep-rooted commitment of the Prophet SAW to humanity, the 19th-century French historian, Alphonse de Lamartine, writes: “…Judged by all standards by which human greatness may be measured, we may well ask: Is there any man greater than he (Muhammad)?” It was this vision of the Prophet SAW and his demonstrated commitment to establishing and sustaining a pluralistic society – a commitment also pursued by his followers – that touched people from Morocco to Indonesia as a sign of hope and dignity. Commenting on this phenomenon, John William Draper, a British historian, describes the Prophet SAW: “…of all men, he (Muhammad) exercised the greatest influence upon the human race…In a few years, the Muslims conquered half of the world.” The Prophet SAW was the first to allow the virtues of democracy and freedom of choice to enrich society and advance human civilization.
On his deathbed, he issued a directive: “Observe scrupulously the protection accorded by me to non-Muslim subjects.” [cf. al’Mawardi] The Prophet SAW has expressed his utmost disapproval of any mistreatment accorded to the non-Muslim population in an Islamic State. He says: “Whoever oppresses the non-Muslim subjects, shall find me to be their advocate on the Day of Judgment.” [Dawud]
While peace is the central aspiration of the community of nations, Islam views justice as the force behind what drives it. Adherence to the essentials of justice builds the capital of trust and confidence among various segments of society eventually leading to peace and security. It is, therefore, a collective responsibility of the people of goodwill, intellect, and influence, and those who are in a position of authority to take necessary steps to reinforce public confidence in achieving the shared goal. They must also realize that justice is an essential condition for peace and its standards are not adjustable to perceived interests. Capitalizing on the homogenizing charm of justice, the Prophet SAW worked tirelessly all his life for the unification of humanity.
Islamic Point of View 