Holy Prophet (PBUH) As a Statesman
English Essay on "Holy Prophet (PBUH) As a Statesman"
The Prophet (PBUH) was an ideal head of State. He introduced reforms in all spheres of personal, family, social, national and international life.
The personality of the Holy Prophet (PBUH) has been described by the Holy Quran as a very good model to follow.
Verily there is, for you in the Messenger of Allah a very good model ‘to follow. (21:33)’
This model is all comprehensive. It covers all aspects of human life. We have gidance for leading a high-quality personal life, a harmonious family life and a progressive congenial social life. We can look up to him, for conducting economic activities, for military adventures, for a political set-up, and for successful statesmanship and international relations.
Just after migration to Madina, when the majority of Muslims had gathered there, the Holy Prophet (PBUH) effected a treaty (known as Meet haq-e-Madina) among the Jews of Madina, the Muslims and the non-Muslim Arab tribes around. This gave the Muslims a separate national identity and recognized the Holy Prophet (PBUH) as a head of the new-born mini-Islamic state. The Holy Prophet’s (PBUH) status as head of the State was two-dimensional.4essays.blogspot.com On the one hand, he was the appointed head by Allah, because Allah has enjoined unflinching obedience and loyalty to the Holy Prophet (PBUH). Rather such an obedience was made an article of faith.
Nay, by your Lord, they will not become true believers unless they make you a judge in all their disputes and then do not feel any grudge in all their hearts about what ever you may have decided, and show complete obedience. (4:65)
On the other hand, he was 100 per cent elected head of the State. All Muslims had complete faith in his leadership and had entered into an oath of fealty (bai ‘at) with him. The Holy Prophet (PBUH) was accepted by the Jews of Madina also as their arbitrator in their mutual disputes. Thus, to the end of his life the Holy Prophet (PBUH) performed the duties of head of State and head of the Government, combining in himself the functions of the legislature, the judiciary and the executive.
The constitution of an Islamic State is basically the Holy Quran, which asserts that all sovereignty belongs to Allah The framework of the constitution has been fixed by Allah and is unchangeable. The Holy Prophet (PBUH) was to function as a vicegerent of Allah and had to enforce Divine laws in the State, to settle disputes according to the Divine laws, to punish criminals according to these laws and to train people in moulding, their lives according to them. The Holy Prophet (PBUH) was accountable to Allah. To the people he was accountable only insofar as he might have inadvertently harmed anyone. For this he readily offered himself to be avenged. Once a Companion complained: You had slapped me in the back at such and such a time. Then take your revenge. But at that time my back was naked. The Holy Prophet (PBUH) lifted up his shirt to uncover his back. Now take your revenge. The Companions were raging with anger at the rudeness o the man, but could say nothing in the presence of the Holy Prophet (PBUH). The claimant bowed and kissed the Holy Prophet’s (PBUH) naked back. I have taken my revenge. He was always proud of it.
Although there were times when wealth flowed freely into the Public Treasury, the Holy Prophet (PBUH) never used it for personal benefit. He never lived a luxurious life like worldly rulers. On the contrary, he took the barest minimum sustenance from Baitul Maal for himself and his family. He preferred to spend on others. Even from his entitled 1/5th share of war booty he would spend much on helping the poor and the needy. He would say: The head of the State is not entitled to take from Baitul Mall except sustenance allowance for himself and family, accommodation, and one servant. He considered himself as a humble servant of Allah and a true public servant. The chief of a nation is their servant, he would say. He hated pomp and show. He never lived like emperors. He never tried to be a dictator. His ruler ship was one of its own kind, unique, unparalleled. On the occasion of the conquest of Makkah, Abu Sufyan saw Muslims pouring into Makkah in thousands. He said to Hazrat Abbas (RA): Today your nephew ‘s royal pomp and show is impressive it is prophet hood, not kingship, replied Hazrat Abbad (RA).
Under Divine orders, the Holy Prophet (PBUH) always consulted his Companions on all important matters of national importance. For the Battle of Uhad it was to be decided whether to meet the enemy inside or outside Madina. The older Companions advised him to stay in Madina and face the enemy in the city. The Holy Prophet (PBUH) himself had the same idea. But the younger Companions advised him to meet the enemy outside the city. The Holy Prophet (PBUH) accepted their idea in preference to his own. He went in and donned the battle armor. The younger Companions then felt sorry, thinking they had put pressure on the Holy Prophet (PBUH) to give up his own idea. They begged pardon. But the Holy Prophet (PBUH) replied: When a prophet puts on the armour he does not take it off till he had fought the battle.
In the Battle of the Ditch, the Holy Prophet (PBUH) acted on thea dvice of Hazrat Salman Farsi (RA) and dug out trenches round Madina according to the Persian practice of defence. On the occasion of Hudaybia Truce, the Companions were aggrieved so much at the unequal terms of the Truce that when the Holy Prophet (PBUH) ordered them to offer sacrifices, none of them moved. Then Hazrat Umme Salma, the Holy Prophets (PBUH) wife, advised him to say nothing but to silently offer his sacrifice, then the Companions would follow suit. The Holy Prophet (PBUH) acted on her advice and the formula worked satisfactorily.
The Holy Prophet (PBUH) was ordered by Allah to consult others. But he was under no compulsion to accept any opinion. It was his prerogative to accept or reject any opinion, may be the opinion of the majority. Here we find Islamic democracy differing from Western democracy. Western democracy binds the head of the State t accept majority decision. Islam leaves the head free to accept or reject any or all opinions. Consultation is for inviting various alternauves. To decide is the prerogative of the head of the State (or head of the government).
Again, Islam does not compulsorily involve all people in consultations. The Holy Prophet (PBUH) used to consult only the senior Companions present on the occasion, or those capable of giving advice on an issue.
This characteristic of Islamic democracy also distinguishes it from Western democracy where elections are based on adult franchise and issues decided on mere counting of votes. No weightage is given to expert advice, an apparent disadvantage of the system. However, it should be noted that the Islamic prerogative of the head to make decisions is not to be misused. Decisions must be made within the framework of Islamic laws and dictates for the welfare of the people. Head of state is not allowed to base his decisions on persoanl likes and dislikes or on mere whims and caprice. Reasons for decision must be understandable to others also. Once a decision is made it must be enforced to the last, with full reliance in Allah.
Basic laws are set forth in the Quran by Allah Himself. They are unchangeable. To meet the demands of varying time and space, the head of an Islamic State is allowed to frame bye-laws and rules and regulations for day-to-day administrations. The bye-laws framed by the Holy Prophet (PBUH) are contained in his Traditions. They are meant to explain, elaborate, interpret or expand the Quranic laws and must not go against the Quran should not be accepted. It might have been misreported or possibly fake.
All law-making was concentrated in the personality of the Holy Prophet (PBUH). Bu when the Islamic State expanded, the Holy Prophet (PBUH) appointed governors and judges for provinces. They were given some authority in legislation. When Hazrat Muaz bin Jabal (RA) was appointed Governor of Yemen, the Holy Prophet (PBUH) asked him: How would you decide the affairs of the people? According to the Book of Allah. What if the Book is silent on the matter? Then shall seek guidance from the Sunnah. And if that also could not guide you? Then I shall use my discretion to decide issues. The Holy Prophet (PBUH) liked the answer arid sent him to Yemen. Punishment for major crimes are set forth in the Quran. For minor offences the Holy Prophet (PBUH) awarded punishments suited to individual cases. For instance, drunkards were sometimes beaten, sometimes flogged, sometimes even pardoned. The Holy Prophet (PBUH) would sometimes amend or even repeal his own orders issued earlier.
At the centre, the Holy Prophet (PBUH) decided all disputes himself in the light of Divine laws. His decisions were binding upon all Muslims. But even the Jews of Madina accepted his decisions which he made for them according to Torah. However in the enforcement of major punishments (Hudood), the Holy Prophet (PBUH) leaned towards leniency. Once a man came to him to confess that he had committed adultery. The Holy Prophet (PBUH) turned his face to the other side, “perhaps you had only kissed or hugged the woman.” The man insisted in his confession. ‘Perhaps he has gone insane.” The man again insisted that he had committed adultery. Now the Holy Prophet (PBUH) was bound to award him punishment. He ordered him to be stoned (the then prevalent law). When pelted with stones, the man ran away. The Companions caught him arid stoned him to death. When the case was reported to the Holy Prophet (PBUH) he said Why did you not let him ran away?
On another occasion a woman came to confess her pregnancy from adultery. Go away and come after delivery of the child, said the Hoy Prophet (PBUH). She came again. Go away and come after weaning of the child. The Holy Prophet (PBUH) wished her to keep her secret, but” she came again to confess. Then the Holy Prophet (PBUH) ordered her to be punished according to law. So far as possible, the Holy Prophet (PBUH) wanted that issue be settled by people themselves and not brought to his court, for then he was bound to award punishment under law. Islam has set forth strict conditions for establishing crimes, so that occasional lapses may not be punished harshly. For instance, four eye witnesses are required to prove adultery (an obvious improbability). Berrefit of the doubt was given to the accused. Burden of proof lie on the claimant. Respondents are required to verify the truth of statements by taking oath. Arbitration was encouraged to settle minor disputes. Financial losses, if proved, were to be made good.
Justice was quick and free of cost. Both sides were heard along with witnesses. Certain categorizes of witnesses were debarred from giving evidence. False witness rendered one’s evidence to be rejected for ever. All were equal before law. Even the head of the State was not given any immunity, and could be sued like ordinary men. Judges and governors were instructed to settle all matters according to justice and equality.
As head of the government in Madina, the Holy Prophet’s (PBUH) main concern was (at first) the settlement and rehabilitation of Muhajireen. He set up Masjid-e-Nabvi that provided a centre for Muslims. It served as a centre of worship, a centre for consultations, a centre for important meetings for consultations, a centre for important meetings and a centre for imparting education. He also instituted maw/that to create brotherly relations between Muhajireen and Ansar he ensured internal security and stability of the State by making treaties with Jews and Arab tribes, even with foreign powers. For the homeless he built a suffah or platform near Masjid-e-Nabvi. It served as a ‘hostel and a centre of education also. As the State expanded, provincial governors a dn judges were appointed with a measure of independence in their day-to-day administration. Collectors of Zakat were also appointed. Zakat was collected and disbursed at the local level (a decentralised system).
When appointing governors and judges, their piety, God-fearing habits and administrative abilities were kept in mind. No one who himself aspired for these high ranks was appointed to these posts. The governors and judges were not allowed to deviate from or transgress Islamic laws. They were ordered to be kind and lenient towards people, to grant free access to everyone, to treat all people at par and to do justice to everyone. Officials were warned no to create difficulties for the public. Affairs of non-Muslims (minorities) were settled according to their own sacred books. They enjoyed complete religious freedom. Those who accepted to pay jizya (security tax) came under the protection of the Muslim State. Governors were ordered to practise austerity and to lead simple life. Acceptance of bribery or gifts was stricly prohibited for them.
Defence vas given top priority by the Holy Prophet (PBUH). He entered into defence alliances with the Jews of Madina and Arab tribes in the neighborhood. He himself took part in frequent battles to defend the new-born State at Madina. In those days, there was no regular army all Muslims were Allah’s soldiers and were trained in jehad by sending them on military errands. The Holy Prophet (PBUH) took as many of the Muslims with him (‘or under some senior Companion) for jehad as needed. These soldiers were not paid regularly. Sometimes they fought just for the .sake of Allah, at others they were given a share from war booty. The Muslim army in those days lacked military equipment because there was no defence budget. It was more their spirit of jeahd than equipment that led to their success. Later, funds for getting equipment were raised through donations and contributions as occasion demanded.
The Muslim army was either led by the Holy Prophet (PBUH) himself or by one of his Companions. In the battlefield, the Holy Prophet (PBUH) paid special attention to selection of the camping ground, strategic points, battle array and reverse squads. He usually divided his army into the Infantary, Cavalry, Armoured and Non-Armoured, and entrusted them separate duties. he would also issue on-the-spot instructions in the battlefield. When going out of Madina, he would make arrangements for its defence and depute someone to look after its affairs. For nursing and water supply purposes, lie would sometimes ‘take womenfolk (including his wives and daughters) along with him. The Holy Prophets (PBUH) war policy was one for the sake of establishing, permanent peace. So, h instructed his soldiers not to kill the aged, the women and the children, not to damage crops and property, not to attack noncombatant civilians. Defence being at top of the priority list, all Muslims were trained injehad. those who shirked going out for jehad were punished by social boycott (as three men in Battle of Tabuk).
To start with, there were only two sources of income, viz, Zakat and dontions. Most of this was spent on helping the poor and the needy at the local level. Later, when war booty began to flow in, the Holy Prophet (PBUH) used to spend most of his own share of booty also on the poor. Life at Madina was spent mostly in defending the new-born State, so the Holy Prophet (PBUH) could pay little attention to public works as such. However, this was compensated by the private sector. Besides spending most of his personal share of war booty on the welfare of people, the Holy Prophet (PBUH) exercised utmost austerity in public spending also. Once he and Hazrat Umar (RA) were passing through a bazar. Hazrat Umar (PA) saw a beautiful and costly dress and advised the Holy’ Prophet (PBUH) to buy it and wear it on official occasions such as receiving foreign envoys. The Holy Prophet (PBUH) declined. He remained content with Masjid-e-Nabvi (a kutcha structure at that time) as his presidency and his parliament house. Education was free. The government had nothing to spend on it. The private sector took care of all other necessary expenses.
Economy in the Holy Prophet’s (PBUH) time was simple. Trading and some agriculture were the main occupations. So the Holy Prophet (PBUH) enjoined upon the traders to make honest and fair deals, to avoid profiteering and hoarding, and underhand fraudulent practices. Business deals must be transparent and fair to all parties. Emphasis was placed on lawful earning. Interest, monopoly, gambling and speculative bargains were prohibited. Bribing was strictly forbidden. Giving respite to debtors was encouraged. Helping the needy and the poor was enjoined. Accumulation of wealth’ was disliked. It must remain in circulation for productive purposes. Agriculture and plantation of trees was encouraged and considered acts of charity. As incentive to increase land produce waste lands were given to those who undertook to cultivate them. The batai system was discouraged among Muslims, though permitted with non-Muslims.
Begging was discouraged. Once a Companion came to beg some help. Have you anything in your house? asked the Holy Prophet (PBUH). Yes. Bring that. The man brought it Take it to the market, sell it and buy an axe. This done, the Holy Prophet (PBUH) put a handle in the axe with his own hands and asked the man to go to forests, cut wood, sell it in the mark et and not to come to him before 15 days. The man returned after 15 days with the good news that he was now better off financially. The Holy Prophet (PBUH) expected people to work hard. To uphold the dignity of labour, he himself worked with others in digging trenches and carrying brick loads. He preferred to do all his work himself. He would even assist his wives and other in their work. Private property was not banned, but accumulation of wealth was discouraged through charity, Zakat, Ushr and inheritance laws that would ultimately lead to equal distribution of wealth among the nation:
Social service was encouraged through personal examples. Good relations with neighbours were enjoined. Public welfare works were encouraged. People were ordered to respect the life, property and honour of others. Violations against these were punished severely. False accusations, ridicule, backbiting, finding or exposing faults of others, all stood ‘condemned. On the contrary, living in peace with others, love and affection were encouraged in various ways. The status of women and slaves was raised to a level of equality with others. Acquiring and dissipating knowledge was made compulsory.
In short, the. Holy Prophet (PBUH) as an ideal head of State and head of government introduced far-reaching reforms’ in all spheres of personal, family, social, national and international life and created a truly welfare Islamic State. A guidance for our politicians, leaders and all.
The personality of the Holy Prophet (PBUH) has been described by the Holy Quran as a very good model to follow.
Verily there is, for you in the Messenger of Allah a very good model ‘to follow. (21:33)’
This model is all comprehensive. It covers all aspects of human life. We have gidance for leading a high-quality personal life, a harmonious family life and a progressive congenial social life. We can look up to him, for conducting economic activities, for military adventures, for a political set-up, and for successful statesmanship and international relations.
Just after migration to Madina, when the majority of Muslims had gathered there, the Holy Prophet (PBUH) effected a treaty (known as Meet haq-e-Madina) among the Jews of Madina, the Muslims and the non-Muslim Arab tribes around. This gave the Muslims a separate national identity and recognized the Holy Prophet (PBUH) as a head of the new-born mini-Islamic state. The Holy Prophet’s (PBUH) status as head of the State was two-dimensional.4essays.blogspot.com On the one hand, he was the appointed head by Allah, because Allah has enjoined unflinching obedience and loyalty to the Holy Prophet (PBUH). Rather such an obedience was made an article of faith.
Nay, by your Lord, they will not become true believers unless they make you a judge in all their disputes and then do not feel any grudge in all their hearts about what ever you may have decided, and show complete obedience. (4:65)
On the other hand, he was 100 per cent elected head of the State. All Muslims had complete faith in his leadership and had entered into an oath of fealty (bai ‘at) with him. The Holy Prophet (PBUH) was accepted by the Jews of Madina also as their arbitrator in their mutual disputes. Thus, to the end of his life the Holy Prophet (PBUH) performed the duties of head of State and head of the Government, combining in himself the functions of the legislature, the judiciary and the executive.
The constitution of an Islamic State is basically the Holy Quran, which asserts that all sovereignty belongs to Allah The framework of the constitution has been fixed by Allah and is unchangeable. The Holy Prophet (PBUH) was to function as a vicegerent of Allah and had to enforce Divine laws in the State, to settle disputes according to the Divine laws, to punish criminals according to these laws and to train people in moulding, their lives according to them. The Holy Prophet (PBUH) was accountable to Allah. To the people he was accountable only insofar as he might have inadvertently harmed anyone. For this he readily offered himself to be avenged. Once a Companion complained: You had slapped me in the back at such and such a time. Then take your revenge. But at that time my back was naked. The Holy Prophet (PBUH) lifted up his shirt to uncover his back. Now take your revenge. The Companions were raging with anger at the rudeness o the man, but could say nothing in the presence of the Holy Prophet (PBUH). The claimant bowed and kissed the Holy Prophet’s (PBUH) naked back. I have taken my revenge. He was always proud of it.
Although there were times when wealth flowed freely into the Public Treasury, the Holy Prophet (PBUH) never used it for personal benefit. He never lived a luxurious life like worldly rulers. On the contrary, he took the barest minimum sustenance from Baitul Maal for himself and his family. He preferred to spend on others. Even from his entitled 1/5th share of war booty he would spend much on helping the poor and the needy. He would say: The head of the State is not entitled to take from Baitul Mall except sustenance allowance for himself and family, accommodation, and one servant. He considered himself as a humble servant of Allah and a true public servant. The chief of a nation is their servant, he would say. He hated pomp and show. He never lived like emperors. He never tried to be a dictator. His ruler ship was one of its own kind, unique, unparalleled. On the occasion of the conquest of Makkah, Abu Sufyan saw Muslims pouring into Makkah in thousands. He said to Hazrat Abbas (RA): Today your nephew ‘s royal pomp and show is impressive it is prophet hood, not kingship, replied Hazrat Abbad (RA).
Under Divine orders, the Holy Prophet (PBUH) always consulted his Companions on all important matters of national importance. For the Battle of Uhad it was to be decided whether to meet the enemy inside or outside Madina. The older Companions advised him to stay in Madina and face the enemy in the city. The Holy Prophet (PBUH) himself had the same idea. But the younger Companions advised him to meet the enemy outside the city. The Holy Prophet (PBUH) accepted their idea in preference to his own. He went in and donned the battle armor. The younger Companions then felt sorry, thinking they had put pressure on the Holy Prophet (PBUH) to give up his own idea. They begged pardon. But the Holy Prophet (PBUH) replied: When a prophet puts on the armour he does not take it off till he had fought the battle.
In the Battle of the Ditch, the Holy Prophet (PBUH) acted on thea dvice of Hazrat Salman Farsi (RA) and dug out trenches round Madina according to the Persian practice of defence. On the occasion of Hudaybia Truce, the Companions were aggrieved so much at the unequal terms of the Truce that when the Holy Prophet (PBUH) ordered them to offer sacrifices, none of them moved. Then Hazrat Umme Salma, the Holy Prophets (PBUH) wife, advised him to say nothing but to silently offer his sacrifice, then the Companions would follow suit. The Holy Prophet (PBUH) acted on her advice and the formula worked satisfactorily.
The Holy Prophet (PBUH) was ordered by Allah to consult others. But he was under no compulsion to accept any opinion. It was his prerogative to accept or reject any opinion, may be the opinion of the majority. Here we find Islamic democracy differing from Western democracy. Western democracy binds the head of the State t accept majority decision. Islam leaves the head free to accept or reject any or all opinions. Consultation is for inviting various alternauves. To decide is the prerogative of the head of the State (or head of the government).
Again, Islam does not compulsorily involve all people in consultations. The Holy Prophet (PBUH) used to consult only the senior Companions present on the occasion, or those capable of giving advice on an issue.
This characteristic of Islamic democracy also distinguishes it from Western democracy where elections are based on adult franchise and issues decided on mere counting of votes. No weightage is given to expert advice, an apparent disadvantage of the system. However, it should be noted that the Islamic prerogative of the head to make decisions is not to be misused. Decisions must be made within the framework of Islamic laws and dictates for the welfare of the people. Head of state is not allowed to base his decisions on persoanl likes and dislikes or on mere whims and caprice. Reasons for decision must be understandable to others also. Once a decision is made it must be enforced to the last, with full reliance in Allah.
Basic laws are set forth in the Quran by Allah Himself. They are unchangeable. To meet the demands of varying time and space, the head of an Islamic State is allowed to frame bye-laws and rules and regulations for day-to-day administrations. The bye-laws framed by the Holy Prophet (PBUH) are contained in his Traditions. They are meant to explain, elaborate, interpret or expand the Quranic laws and must not go against the Quran should not be accepted. It might have been misreported or possibly fake.
All law-making was concentrated in the personality of the Holy Prophet (PBUH). Bu when the Islamic State expanded, the Holy Prophet (PBUH) appointed governors and judges for provinces. They were given some authority in legislation. When Hazrat Muaz bin Jabal (RA) was appointed Governor of Yemen, the Holy Prophet (PBUH) asked him: How would you decide the affairs of the people? According to the Book of Allah. What if the Book is silent on the matter? Then shall seek guidance from the Sunnah. And if that also could not guide you? Then I shall use my discretion to decide issues. The Holy Prophet (PBUH) liked the answer arid sent him to Yemen. Punishment for major crimes are set forth in the Quran. For minor offences the Holy Prophet (PBUH) awarded punishments suited to individual cases. For instance, drunkards were sometimes beaten, sometimes flogged, sometimes even pardoned. The Holy Prophet (PBUH) would sometimes amend or even repeal his own orders issued earlier.
At the centre, the Holy Prophet (PBUH) decided all disputes himself in the light of Divine laws. His decisions were binding upon all Muslims. But even the Jews of Madina accepted his decisions which he made for them according to Torah. However in the enforcement of major punishments (Hudood), the Holy Prophet (PBUH) leaned towards leniency. Once a man came to him to confess that he had committed adultery. The Holy Prophet (PBUH) turned his face to the other side, “perhaps you had only kissed or hugged the woman.” The man insisted in his confession. ‘Perhaps he has gone insane.” The man again insisted that he had committed adultery. Now the Holy Prophet (PBUH) was bound to award him punishment. He ordered him to be stoned (the then prevalent law). When pelted with stones, the man ran away. The Companions caught him arid stoned him to death. When the case was reported to the Holy Prophet (PBUH) he said Why did you not let him ran away?
On another occasion a woman came to confess her pregnancy from adultery. Go away and come after delivery of the child, said the Hoy Prophet (PBUH). She came again. Go away and come after weaning of the child. The Holy Prophet (PBUH) wished her to keep her secret, but” she came again to confess. Then the Holy Prophet (PBUH) ordered her to be punished according to law. So far as possible, the Holy Prophet (PBUH) wanted that issue be settled by people themselves and not brought to his court, for then he was bound to award punishment under law. Islam has set forth strict conditions for establishing crimes, so that occasional lapses may not be punished harshly. For instance, four eye witnesses are required to prove adultery (an obvious improbability). Berrefit of the doubt was given to the accused. Burden of proof lie on the claimant. Respondents are required to verify the truth of statements by taking oath. Arbitration was encouraged to settle minor disputes. Financial losses, if proved, were to be made good.
Justice was quick and free of cost. Both sides were heard along with witnesses. Certain categorizes of witnesses were debarred from giving evidence. False witness rendered one’s evidence to be rejected for ever. All were equal before law. Even the head of the State was not given any immunity, and could be sued like ordinary men. Judges and governors were instructed to settle all matters according to justice and equality.
As head of the government in Madina, the Holy Prophet’s (PBUH) main concern was (at first) the settlement and rehabilitation of Muhajireen. He set up Masjid-e-Nabvi that provided a centre for Muslims. It served as a centre of worship, a centre for consultations, a centre for important meetings for consultations, a centre for important meetings and a centre for imparting education. He also instituted maw/that to create brotherly relations between Muhajireen and Ansar he ensured internal security and stability of the State by making treaties with Jews and Arab tribes, even with foreign powers. For the homeless he built a suffah or platform near Masjid-e-Nabvi. It served as a ‘hostel and a centre of education also. As the State expanded, provincial governors a dn judges were appointed with a measure of independence in their day-to-day administration. Collectors of Zakat were also appointed. Zakat was collected and disbursed at the local level (a decentralised system).
When appointing governors and judges, their piety, God-fearing habits and administrative abilities were kept in mind. No one who himself aspired for these high ranks was appointed to these posts. The governors and judges were not allowed to deviate from or transgress Islamic laws. They were ordered to be kind and lenient towards people, to grant free access to everyone, to treat all people at par and to do justice to everyone. Officials were warned no to create difficulties for the public. Affairs of non-Muslims (minorities) were settled according to their own sacred books. They enjoyed complete religious freedom. Those who accepted to pay jizya (security tax) came under the protection of the Muslim State. Governors were ordered to practise austerity and to lead simple life. Acceptance of bribery or gifts was stricly prohibited for them.
Defence vas given top priority by the Holy Prophet (PBUH). He entered into defence alliances with the Jews of Madina and Arab tribes in the neighborhood. He himself took part in frequent battles to defend the new-born State at Madina. In those days, there was no regular army all Muslims were Allah’s soldiers and were trained in jehad by sending them on military errands. The Holy Prophet (PBUH) took as many of the Muslims with him (‘or under some senior Companion) for jehad as needed. These soldiers were not paid regularly. Sometimes they fought just for the .sake of Allah, at others they were given a share from war booty. The Muslim army in those days lacked military equipment because there was no defence budget. It was more their spirit of jeahd than equipment that led to their success. Later, funds for getting equipment were raised through donations and contributions as occasion demanded.
The Muslim army was either led by the Holy Prophet (PBUH) himself or by one of his Companions. In the battlefield, the Holy Prophet (PBUH) paid special attention to selection of the camping ground, strategic points, battle array and reverse squads. He usually divided his army into the Infantary, Cavalry, Armoured and Non-Armoured, and entrusted them separate duties. he would also issue on-the-spot instructions in the battlefield. When going out of Madina, he would make arrangements for its defence and depute someone to look after its affairs. For nursing and water supply purposes, lie would sometimes ‘take womenfolk (including his wives and daughters) along with him. The Holy Prophets (PBUH) war policy was one for the sake of establishing, permanent peace. So, h instructed his soldiers not to kill the aged, the women and the children, not to damage crops and property, not to attack noncombatant civilians. Defence being at top of the priority list, all Muslims were trained injehad. those who shirked going out for jehad were punished by social boycott (as three men in Battle of Tabuk).
To start with, there were only two sources of income, viz, Zakat and dontions. Most of this was spent on helping the poor and the needy at the local level. Later, when war booty began to flow in, the Holy Prophet (PBUH) used to spend most of his own share of booty also on the poor. Life at Madina was spent mostly in defending the new-born State, so the Holy Prophet (PBUH) could pay little attention to public works as such. However, this was compensated by the private sector. Besides spending most of his personal share of war booty on the welfare of people, the Holy Prophet (PBUH) exercised utmost austerity in public spending also. Once he and Hazrat Umar (RA) were passing through a bazar. Hazrat Umar (PA) saw a beautiful and costly dress and advised the Holy’ Prophet (PBUH) to buy it and wear it on official occasions such as receiving foreign envoys. The Holy Prophet (PBUH) declined. He remained content with Masjid-e-Nabvi (a kutcha structure at that time) as his presidency and his parliament house. Education was free. The government had nothing to spend on it. The private sector took care of all other necessary expenses.
Economy in the Holy Prophet’s (PBUH) time was simple. Trading and some agriculture were the main occupations. So the Holy Prophet (PBUH) enjoined upon the traders to make honest and fair deals, to avoid profiteering and hoarding, and underhand fraudulent practices. Business deals must be transparent and fair to all parties. Emphasis was placed on lawful earning. Interest, monopoly, gambling and speculative bargains were prohibited. Bribing was strictly forbidden. Giving respite to debtors was encouraged. Helping the needy and the poor was enjoined. Accumulation of wealth’ was disliked. It must remain in circulation for productive purposes. Agriculture and plantation of trees was encouraged and considered acts of charity. As incentive to increase land produce waste lands were given to those who undertook to cultivate them. The batai system was discouraged among Muslims, though permitted with non-Muslims.
Begging was discouraged. Once a Companion came to beg some help. Have you anything in your house? asked the Holy Prophet (PBUH). Yes. Bring that. The man brought it Take it to the market, sell it and buy an axe. This done, the Holy Prophet (PBUH) put a handle in the axe with his own hands and asked the man to go to forests, cut wood, sell it in the mark et and not to come to him before 15 days. The man returned after 15 days with the good news that he was now better off financially. The Holy Prophet (PBUH) expected people to work hard. To uphold the dignity of labour, he himself worked with others in digging trenches and carrying brick loads. He preferred to do all his work himself. He would even assist his wives and other in their work. Private property was not banned, but accumulation of wealth was discouraged through charity, Zakat, Ushr and inheritance laws that would ultimately lead to equal distribution of wealth among the nation:
Social service was encouraged through personal examples. Good relations with neighbours were enjoined. Public welfare works were encouraged. People were ordered to respect the life, property and honour of others. Violations against these were punished severely. False accusations, ridicule, backbiting, finding or exposing faults of others, all stood ‘condemned. On the contrary, living in peace with others, love and affection were encouraged in various ways. The status of women and slaves was raised to a level of equality with others. Acquiring and dissipating knowledge was made compulsory.
In short, the. Holy Prophet (PBUH) as an ideal head of State and head of government introduced far-reaching reforms’ in all spheres of personal, family, social, national and international life and created a truly welfare Islamic State. A guidance for our politicians, leaders and all.
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