Four Prophetic Models Urge Muslims to Rekindle Religious Thinking
By
Ghulam Ghaus Siddiqi, New Age Islam
30 June
2022
Understanding
the Four Models from the Prophet’s Sirah/Biography Is Essential To Develop
Peaceful Coexistence
Main
Points:
1. Islam
created some significant guidelines and moral standards for fostering peaceful
coexistence between Muslims and non-Muslims.
2. The Holy
Prophet’s life actually provided Muslims with four models of how to live in
harmony with others.
3. The
Abyssinian model must impart peaceful coexistence to the modern-day extremists
who seek refuge in non-Muslim states but continuously insist on insulting the
native inhabitants of these lands.
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Islam is
fundamentally built on the principle of universality. Its message was conveyed
to all mankind, regardless of their cultural or racial origin. Since Allah
Almighty granted everyone the freedom to follow their own religious beliefs,
Muslims are not tasked with converting non-Muslims to Islam. This is reinforced
by the Quran when it declares:
“There
shall be no compulsion in [acceptance of] the religion. The right course has
become clear from the wrong. So whoever disbelieves in Taghut and believes in
Allah has grasped the most trustworthy handhold with no break in it. And Allah
is Hearing and Knowing.” (2:256)
Islam,
which has a universal nature, has created some significant guidelines and moral
standards that are viewed as guiding principles for fostering peaceful
coexistence between Muslims and non-Muslims. It is feasible to put these
guidelines into practice in all situations, at all times, and under a variety of
different circumstances, allowing Muslims to truly be an essential part of the
world.
The best
role model for a Muslim to develop peaceful coexistence is none other than the
Prophet Muhammad (peace be upon him) as stated by Allah Almighty in the Quran:
“Indeed,
in the Messenger of Allah, you have an excellent example for whoever has hope
in Allah and the Last Day and remembers Allah often.” (33:21)
The study
of the biography [Seerah/Seerat] of the Prophet suggests that the Holy
Prophet actually provided Muslims with four models of how to live in harmony
with others, whether they live inside or outside the confines of Islamic
culture.
The first
paradigm is the Makkah model, which places tolerance and coexistence as the two
primary tenets of behaviour. The second model is based on Abyssinia, a region
in which cooperation and loyalty were highly regarded. The initial stage of
Medina, which was characterised by cooperation and openness, serves as the
third model. The second-stage Medina, which was characterised by fairness and
intellectual discernment, serves as the fourth model.
These four
models provide Muslims with innumerable examples of situations and surroundings
to emulate as needed. This infers that Muslims are not restricted to following
the traditions of a particular location or time period, but may do so depending
on the situation.
These
models had a significant role in the formation and shaping of the Muslim
identity, which is characterised by forgiveness, collaboration, loyalty,
patience, tolerance and justice.
We need to
understand the four models that make up the Muslim identity, study a variety of
subjects and develop the intellectual acumen required to reach a well-informed
decision about peaceful coexistence.
The model
of Makkah acknowledges that Muslims may very well live in a hostile environment
that wants to isolate, oppress and persecute them on religious grounds. Before
the Fath-e-Makkah resulted in providing Muslims with the freedom to practice
Islam with security, Makkah had a bad reputation for being immoral and lacking
in dignity. Racism and class-based hostility were widespread, and the powerful
frequently exploited the weak. Because there were so few Muslims present, they
had to learn to be patient and endure this terrible situation.
When the
Prophet Muhammad (peace be upon him) initially delivered the message of Islam
to the people of Makkah and extended an invitation to Islam, the noble
inhabitants of Makkah started embracing Islam voluntarily. However, the Quraysh
stepped up their opposition as soon as Islam gained acceptance. The weak and
poor Muslims in Makkah began to experience persecution from the disbelievers,
which the Muslims endured for the sake of Islam. But because of the
persecution, Muslims were experiencing, the Holy Prophet gave them the dire
advice to migrate to the Christian nation of Abyssinia for protection and
peace.
Many
Muslims immigrated to Abyssinia which represents the second model. Despite
living in a non-Muslim country, Muslims were given the right to publicly
practise their religion and were given protection by Negus, the compassionate
Christian king of Abyssinia. The Makkan disbelievers attempted to persuade the
Negus to abandon his liberal attitude, but the Negus did not cooperate with the
disbelievers and ultimately Abyssinia served the interests of the immigrant
Muslims. This Abyssinian paradigm is an excellent illustration of how Muslims
and non-Muslims can coexist in religious freedom as well as a practical
illustration of citizenship where fidelity and commitment to civic life are
prized characteristics.
Muslims who
relocated to Abyssinia gave us a great example of how to live with non-Muslims.
This paradigm outlined the social responsibility of each citizen and completely
realised the concept of citizenship. Muslims received total legal protection in
return for keeping their obligations as responsible citizens of Abyssinia.
The
Abyssinian paradigm is in stark contrast to the mentality adopted by modern-day
extremists who seek refuge in non-Muslim states but continuously insist on
insulting the native inhabitants of these lands. Such fanatics are really to
blame for stirring up animosity, hatred, and bigotry toward Islam and Muslims.
These radicals repeatedly use derogatory language about the original citizens'
beliefs, insult them, and continually show their hatred and bigotry toward them
for not being Muslims.
Despite
some Muslims migrating to Abyssinia, the Prophet and other Muslims stayed in
Makkah. For up to 14 or 15 years, these Muslims suffered insults, outrages, and
physical harm from Makkah’s disbelievers. Without resorting to fighting in
self-defence, the Muslims bore all these humiliations with the utmost patience
and humility.
During this
time, a number of verses were revealed that command Muslims to have tolerance,
patience and a forgiving attitude. Some verses are as follows:
“Repel evil with the best deeds; We well know
the matters that they fabricate”. (23:96)
“So, forgive them and excuse them; indeed,
Allah loves the virtuous”. (5:13)
“And be patient over what they say and avoid
them with gracious avoidance”. (73:10)
“And you are not one to use force over them”
(50:45)
But when
the disbelievers were even nastier and more aggressive, the Holy Prophet and
the Muslims migrated to Madina.
After the
migration, the early Medinan community was made up of Muslims, Jews,
Hypocrites, and Pagans. This phase illustrates the third model of coexistence.
The Prophet formed the Medina Constitution, considering the multicultural and
multi-religion environment. Four main ideas defined the Medina Constitution: a
dedication to a peaceful and safe environment for everyone; protection of
religious freedom for all communities; open access for public engagement in the
military, political process, and economy; and an affirmation of personal
accountability. This model establishes the foundation for a "social
contract," which entails a commitment to citizenship regardless of
religious and ethnic divisions, the codification of laws, and the creation of a
universally applicable constitution.
The late
Medinan phase represents the fourth model, where Muslims dominated. However, it
is inaccurate to say that Medina was devoid of diversity during this period. On
the other hand, many writings refer to Jews and hypocrites who continued to
reside in the city-state of Madina as common citizens. These people discovered
a just and equitable administration in Medina, and they received excellent
justice throughout. Similar to this, under the Prophet's guidance, Madina built
relationships with other governments based on the principles of justice,
fairness, and magnanimity.
To create
peaceful coexistence in the period we live in, it is crucial to understand and
make use of the Prophet's four models. Additionally, this is important for
reviving religious thinking and implementing just and compassionate laws. In
addition to improving our relationship with Allah Almighty, these four models
also help us acquire patience, endurance, forgiveness, and a pluralistic
outlook.
...
A regular Columnist with NewAgeIslam.com, Ghulam
Ghaus Siddiqi Dehlvi is an Alim and Fazil (Classical Islamic scholar) with a
Sufi background and English-Arabic-Urdu Translator.
URL: https://newageislam.com/islamic-ideology/prophetic-models-muslims-religious-thinking/d/127367
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