Diplomacy Of Prophet Muhammad Concept P

Diplomacy of Prophet Muhammad (PBUH)
A model for peace building in 21st century

By
Muhammad Amir

Submitted to
Dr Ejaz Hussain

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Table of Content
Table of Content ………………………………………………………………2
Introduction…………………………………………………………………….3
Core Question…………………………………...…………………………….3
Hypothesis……………………………..………………………………………3
Methodology……………………………………..…………………………….3
Literature Review……………………..……………………………………….4
Theoretical Consideration ……………………………………………………5
Diplomacy of Prophet Muhammad ………….………………………………6
References ………………………………………..…………………………7

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Introduction
Prophet Muhammad (PBUH) was a political leader of first Islamic state. He established first political entity in Arabian Peninsula. Various tribes and clans were united under the charismatic leadership of Muhammad. He made treaties with the people of other religions and faiths. He and his companions were persecuted, but he treated other minorities with equality, tolerance, respect and justice. He promised minorities equal rights, security and freedom to practice their religion.

This Study will critically reassess the diplomacy of Prophet Muhammad, and will explore that how diplomatic principles of Muhammad could help today’s world to solve conflicts and achieve peace and stability in their relations.

Core Question
Core question of this study is to explore:
What lesson can be derived from the diplomacy of Prophet Muhammad?

Hypothesis
This study focuses on the following hypothesis:
H: Human nature is basically good. With good habits, education and appropriate international structure, human nature can become the basis of peaceful and cooperative international relationship.
I hypothesize here that diplomacy of Prophet Muhammad was based on principles of tolerance, equality and justice. So by following these principles we can make this world peaceful and progressive.

Methodology and Data Sources
This study employed qualitative method with content analysis approach by evaluating relevant articles and texts.

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Literature Review
In 622, migration to Madina marks the start of Muslim era, at this point Islam became a factor in history. It was a revolutionary step by Muhammad. Muhammad had become a head of a collection of tribes that were not bound together by blood but a shared ideology, an astonishing innovation in arabian society. Nobody was forced to convert to religion of Quran, but muslims, pagans, and jews all belonged to one ummah, could not attack one another, and vowed to give one another protection. It proved to be an ispiration that brought peace to arabia before the death of Prophet in
632, just ten years after the migration. (Karen Armstrong, 2002)

It is clear from the constitution of Madina and teachings of Muhammad, that his purpose was to construct out of tribal confederacies a new people driven by his own sense of moral mission. (Anthony Black 2001). Anthony futher explains, the new society was in principle universal, and in practice commercial, individuals were removed fromthemselves and absorbed into the group. The result was a type of society generically different from Greek, Roman and also Euro-christian civilization.
On the other hand Muhammad and followers did succeed in creating a society, that was trans-tribal and trans-national. Monotheistic religious minorities were granted a special status as protected peoples (dhimmi). This was a new venture in intercommunal relations. The arrangements made for them under islamic law differed from any previous relationship between conquerors and conquered, or indeed between rulers and subjects. They were allowed to practice their own religion, manage their own private and community affairs according to their own rules. This was a new version of the monotheistic ideal of universal brotherhood.

Ira Lapidus writes about the leadership role of Muhammad and creation of new society based on bonds of common belief instead of bonds of blood. He said as
Muhammad’s mission unfolded it became clear that it involved not only the presentation of Quranic revelations, but the leadership of the community. By the time of his death in 632 Muhammad had provided his followers with the design for a political community based on the religious affliation and conception of a way a life grounded in the vision of a oneness of a God. Muhammad was a agent of a great historical change. In the relevations of the Quran he synthesized Arabian religious

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concepts, judaism and christianity, along with distinctly Islamic ideas, into a new monotheism. The traslation of monotheistic values into the priciples of reformed arabian society, and the formation of a new community with its own congregational life and ritual and legal norms, made Islam a new religious community. This was the
Umma, the brotherhood that integrated individuals, clans, cities, and even ethnic groups into a larger community in which religious loyalities encompassed all other loyalities without abolishing them, and in which a new common law and political authority regulated the affairs of populace as a whole. In a fragmented society, he integrated anarchic small clans into a larger confederacy and built a church-like religious community. (Ira M Lapidus. 2002)
Tariq Ramdan in his book ‘’ in the footsteps of Prophet’’ writes about the generosity of Prophet Muhammad. The Prophet had come back to Mecca as a victor, and the generosity he had shown had surprised even his fiercest opponents. While many had insulted him, fought against him, and even killed members of his family and his companions, he offered them forgiveness, oblivion of the past, and protection. The messanger was such living example of such nobleness. He showed no interes in revenge, wealth or power.
After the treaty of Hudabya Muhammad decided to send letters to all rulers of neighboring Empires, Kindoms, and nations. Muhammad wrote letters to Negus of
Abbysinnia, Chosros, the king of Persia, the Haraclius, the Byzantine empror, to
Muqawqis, the king of Egypt, to Mundhir, the king of Behrain. The Content of letters was always more or less same. The Prophet introduced himself as messange of
God. Reminded them of God’s oneness and called them to accept Islam. If they refused he held themselves responsible before God for keeping their peolple in error.
(Tariq Ramdan 2007)

Theoretical Consideration
Idealists have faith in the potencial for good in human beings and in the promise of the rule of law, human rights, morality and international organizations rather than power alone.
Idealists see international system as based in community of states, with the potential to work together to overcome mutual power.

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Diplomacy of Prophet Muhammad
A model for peacebuilding in 21st Century
In analyzing the Prophet Muhammad’s diplomacy in lights of above disscussion, it is important to note that the advent of the Prophet has not only changed the political landscape of Aabia but also played a major role in influencing the political course of future history of mankind. He was a Prophet and the same time a statesman, a policy maker, an economic planner and family man.

In the political realm, some aspects of the diplomacy of Prophet has been highlighted through a few selected cases of domectic and international affairs. In each case he was able to institute policies and changes that leads to political and social stability and religious harmony despite the comlexity of multi-religious pluralistic society of
Arabia.

If we analyize the policy of Prophet at the time of migration to Madina, it shows the patience, self control and far-sighted political startegy of Muhammad. The Prophet has succeeded in establishing stability in Madina through Charter of Madina, in which all the jews and arab tribes of Madina united under the leadership of
Muhammad. This document has given the Prophet a solid foundation towards a peaceful and stable nation building in a city which was once broiled in turmoil and continous conflict.

Treaty of Hudaibiyyah is another example of political vision of Prophet Muhammad.
This treaty, which seemed disadvantageous for muslim at that time, but later on, this has led to the peacful conquest of Mecca, and Prophet was able to restore stability in the region.
Another marvellous aspect of Prophet’s policy was the religious tolerance and generosity. In the whole mission of Prophet, there is not even a single example of forceful conversion of religion. The relations with the peoples of other religions were based on respect, generosity, hopitality and mutual knowledge. This is the assence of Prophet’s life for muslims and for all mankind to establish their relations on the
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base of respect and dignity. By establishing relations on these bases we can achieve the goal of peace and stability in today’s pluralistic socities.

Refrences
Ramadan, Tariq. 2007. In the footsteps of the Prophet, lessons from the life of
Muhammad. Oxford University Press

Armstrong, Karen. 2002. Islam a short History. The Modern Liberary New York

Black, Antony. 2001. The history of Islamic Political Thought. Edinburg University
Press

M. Lapidus, Ira 2002. A History of Islamic Societies.Cambridge University Press

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References: sense of moral mission. (Anthony Black 2001). Anthony futher explains, the new society was in principle universal, and in practice commercial, individuals were religious community. (Ira M Lapidus. 2002) Tariq Ramdan in his book ‘’ in the footsteps of Prophet’’ writes about the generosity (Tariq Ramdan 2007) Theoretical Consideration