Prophet Muhammad ﷺ, the Last Apostle of Allah, belongs to the noble family of Bani Hashim of Quraish, the ruling class in then Arabia. His history is the history of an illiterate human being who created the greatest revolution in the history of mankind. Here, we could realise the authority of Almighty Allah. Prophet Muhammad’s period was the most cultured and civilized time in the world history in terms of morality, humanism and social justice.
He was beloved to all; he was invited to all gatherings and discussions; he was invited as a mediator for solving complicated problems. Even though he could live lavishly, he lived a life of poverty and hardship. He never ate good food continuously for two days. He shared the hardship and suffering of the poor, widows and orphans by helping them personally. In short, he was a practical human being.
Prophet Muhammad ﷺ worked hard for 22 years to establish the most civilized State the world has ever witnessed.
That is why scholars like Gandhiji, father of modern India, commented; “Men become great exactly in the degree in which he works for the welfare of his fellowmen.”
ADMINISTRATIVE MEASURES OF PROPHET MUHAMMAD
From the life of the Prophet we learn different levels of administration, and how to implement them in the political, social, educational and economic fields. The greatness of administration could be assessed from the economic condition and social situation at the time. Islamic rule witnessed a surplus budget for a long time in Arabian nations as well as other Islamic states in Europe, Central Asia and Africa.
Reverent Bosworth Smith was right when he opined: “If ever a man ruled by a right divine, it was Muhammad, for he had all the power without their supports. He cared not for the dressings of power. The simplicity of his private life was in keeping with his public life.”
Pandit Jawaharlal Nehru opines: “He (Muhammad) had succeeded in making a nation out of the many warring tribes of Arabia and in firing them with enthusiasm for a cause.” (Glimpses of World History, P. 148)
SOCIAL JUSTICE
Justice and feeling of equality comes from the belief that there is One Supreme God for all human beings. Human beings get justice and equality only with the admittance of Supremacy of One God. That is the basis of indiscriminate administration.
In civil and criminal administration, no difference was made between Muslims and non-Muslims, or, between male and female, or, between one race and the other.
SOCIAL AND ADMINISTRATIVE JUSTICE FOR NON-MUSLIM SUBJECTS
The non-Muslim subjects were administered under their own law, and Islamic Shari’ah was not applicable to them. They were given protection from all kinds of danger, including attacks from persons on Muslim community. Criminal law was common to all subjects irrespective of religion.
Most of the Non-Muslim tribes and religious groups joined the State formed by Prophet Muhammad. The Prophet invited them to join the democratic state voluntarily. They were satisfied with the working of the Islamic State and later they embraced Islam. In reply to the Prophet’s personal invitation, the Christians of Najran belonging to the house of Ishaq decided to meet the Prophet. The Prophet welcomed them and was allowed to conduct their prayer at Madina Masjid.
The Prophet granted a charter to the people, clearly defining their rights and obligations. This charter represented the framework of the democratic state to be formed. The Charter begins in the name of Allah. The brief contents of the Charter is: “The state of peace and war shall be common to all Muslims; no one among them shall have the right of concluding peace with, or declaring war against, the enemies of his co-religionists. The Jews who attach themselves to our commonwealth shall be protected from all insults and vexations; they shall have an equal right with our own people to our assistance and good offices. The Jews of the various branches and all other domiciled in Madina shall form with the Muslims one composite nation; they shall practise their religion as freely as Muslims. The allies of the Jews shall enjoy the same security and freedom. The guilty shall be pursued and punished. The interior of Madina shall be a sacred place for all who accept this Charter. All true Muslims shall hold in abhorrence every man guilty of crime, injustice or disorder; no one shall uphold the culpable, though he be his nearest kin.”
In the Cambridge History of Islam it is stated: “In working out these ideas in actual events and institutions Mohammed showed great gift as a statesman. He had shrewd insight into the important aspects of any situation, and concentrated on these.… Altogether he gradually evolved a coherent set of policies, and build up viable institutions which continued to function after his death.” (The Cambridge History of Islam; P.M. Holt and others; P. 55 Vol. IA)
ECONOMIC MEASURES
The Prophet was successful in introducing economic balance in the society and reducing the economic gap between the rich and the poor. Zakat system and Sadaqua empowered the poor with self-sufficiency, even though people of different economic levels existed.
The Zakat system is a socio-economic welfare scheme which benefits citizens rather than the state. It is a perfect system without wastage. A wealthy person could use the money and other properties personally and for his family only to a limited extent, since human life is not eternal in this world. If the extra amount is utilised for the benefit of the poor in the society not only people are benefitted but the state is also strengthened.
All deserving citizens of the Islamic State enjoyed economic benefits without discrimination of caste or creed.
The Holy Qur’ān says: “Compulsory alms (zakat) are only for the poor and the needy and the agents employed therein, and those whose hearts are to be conciliated, and those in bondage and debtors and for expenditure in the way of Allah and for the wayfarer, an ordinance from Allah. And Allah is All-knowing, Wise.” (Surah 9:60)
SOCIAL GROUPS
Women, Children, Slaves, Old aged people, Destitute, Orphans and other social groups were empowered with legal rights, and they got protection under the Prophet’s rule.
Prophet Muhammad ﷺ has showed to the world the model family, model society and model government (administration) of human beings during his 23 years of Islamic mission. Peace prevailed all over the Arabian subcontinent. There was peace and stability across the Islamic nation. Believers are told to unite for virtuous deeds and not for evil acts. Unity of mankind is compared to a building, and any cleavage in the society is like damaging the building. Morals and manners are taught by Islam to be best human beings with spiritual qualities.
Importance of home is specified so as to take it as the unit of social life. When there is peace and tranquillity in the family, there will be unity and it could create impact in the behavioural pattern of neighbours. Each peaceful family contributes to making of a peaceful society and such societies make a peaceful nation.
RIGHTS OF WOMEN
One of the greatest achievements of the Prophet in social issues was laws regarding women and children. Women were put equal in status with men in all matters where natural law permits. In matrimonial dealings women are more benefited. Despite this, the Qur’ānic law regarding their property rights is misinterpreted without considering complete law of succession. Apparently, the law regarding property rights seems to be discriminatory against women. But, when we scrutinise the complete provisions in the law, women actually benefit double in contrast to men. It was Islam which sanctioned women’s right to own property for the first time in the history of the world – religiously or constitutionally. After the establishment of the Islamic State in Medina, women could possess property or wealth by law. Mehr was made compulsory at the time of marriage instead of dowry. Mehr is the gift given by bridegroom to bride at the time of marriage, and it remains with her forever, even if marriage breaks.
Prophet Muhammad ﷺ is the real emancipator of women. All over the world women were like slaves and had no rights of their own. They had no property right or right of inheritance. They were exploited by all means. They were like commodities handed over from one to another. The Prophet put an end to all inhuman practices and freed them.
No religion other than Islam has insisted the safety of women as obligation of men in the society. As in social fields, Islam has set up wonderful reforms in the economic field by shortening the financial gap between rich and poor. Not only that, when people are given freedom to earn as much as they can in a legal manner, simultaneously, they are obliged to pay a fixed part of it as zakat which is distributed among the poor and other sections as mentioned in the Holy Qur’ān. (Surah li:19 and ix:6)
WOMEN’S EDUCATION
Prophet Muhammad ﷺ took very keen interest in educating women, and said that ‘if you educate one girl, it is like educating a whole family’. The Prophet went to the extent of saying that ‘if a person has three daughters and he educates them properly and gives them in marriage he would enter paradise’. Islam is the first religion to stress the importance of educating women. During the time of the Prophet there were many ladies who were specialised in different branches of knowledge like jurisprudence, science, mathematics, literature, law, history, astronomy, economics, medical science and so on.
A team of female teachers was appointed to impart education to women. All ladies of the Prophet’s household were highly educated, and Ayesha was the wisest.
Learning art of reading and writing is compulsory for every person (man and woman). The Prophet has said: “The highest form of prayer for my people is the reading of the Holy Book (Holy Qur’ān).
The Prophet made the following speech at Hajj ceremony to those who assembled from the top of Jabal al Arafat. Extracts from the Prophet’s speech: “Ye people! Listen to my words, for I know not whether another year will be vouchsafed to me after this year to find myself among you…. Your lives and property are sacred and inviolable amongst one another until ye appear before the Lord, as this day and this month is sacred for all, and remember ye shall appear before your Lord, who shall demand from you an account of your actions. Ye people, you have rights over your wives, and your wives have rights over you.
“Treat your wives with kindness. Verily ye have taken them on the security of God, and made them lawful unto you by the words of God.
“And your slaves, See that ye feed them with such food as ye eat yourselves, and clothe them with the stuff ye wear, and if they commit a fault which ye are not inclined to forgive then part from them, for they are the servants of the Lord, and are not to be tensely treated.
“Guard yourselves from committing injustice.”
CONSTITUTIONAL RIGHTS OF CHILDREN
When the Islamic State of Medina was formed, the Prophet very clearly laid down injunctions against the separation of child from the mother. Children were given the right of property and right of inheritance for the first history of mankind. Even today it is not made universal by the nations of the world. According to the Traditions, a child must be entrusted to the mother even if she is an unbeliever, because feeding the baby and nursing it is permissible in the case of a woman who is an unbeliever. Rafi bin Sinan, a Muslim, claimed the right of possession of his daughter when his wife remained a non-believer. The Prophet decreed that his daughter should be handed over to the mother of the child even though she had not embraced Islam.
The Prophet has said: “Honour your progeny and educate them well.” (Ibnu Majah, Kitab al Adab) He was very conscious about the future of younger generation. Once a young person of about 17 years old came to the Prophet and said that he would like to take part in a war. The Prophet advised him to go home and look after his parents. Children never felt that they are dealing with an elderly person when they spoke to the Prophet. Yet, the Prophet corrected them on their mistakes in a very soft manner. Once, a boy stole dates from neighbour’s garden. The Prophet asked to produce the boy on receiving a complaint about him. He told him: “My dear, why do you throw stones on the tree?” The boy replied: “To get the fruits.” The Prophet told the boy: “Take only which fell down from the tress.”
Children also attended the Prophet’s assembly and asked questions which he answered. One day, while speaking about anti-Christ (Dajjal), the Prophet noticed that a boy’s face turned frightened. The Prophet told him: “My son, never mind the anti-Christ, he would not harm you.” On another occasion, a boy was witness to the death of a person (Maaiz bin Malik) who had himself confessed his involvement in adultery. On noticing fear on the boy’s face, the Prophet held him in his arms and comforted him.
Children used to accompany the Prophet while on the street, and sometimes ate food with him. One day, the Prophet noticed a boy taking food in an improper manner. The Prophet taught him table manners and told him to eat food slowly and gently, and also advised him to take a portion close to him first.
When a few Bedouins saw the Prophet kissing children, they told the Prophet they never kissed children. On this remark, the Prophet told them that their hearts were hard. (i.e. they are hard-hearted people).
Anas ibn Malik joined the Prophet’s service as a boy and served the Prophet for 10 years. Anas says that, ‘during this long period of ten years the Prophet never addressed him with even such a mild word of reproof as ‘uf’. When Anas did some mistakes, the Prophet used to advise him and said: “Little Anas, this would be more proper than that.” The Prophet used to call Anas ‘little Anas’.
The Prophet ﷺ never scolded children or youngsters over their mistakes. He only advised them or corrected them or guided them to the right way. Once when call to prayer (Azan) was going on, some youngsters who had not embraced Islam repeated the statements in a mocking manner, the Prophet called them and asked them to repeat the call one by one, the Prophet found that Abu Madzurah had an attractive voice and appreciated him. Afterwards, they never ridiculed Azan.
The Prophet’s method of dealing with children influenced the Arabs and they also started loving children. Once a lady came to the Prophet and told that she had committed adultery. The Prophet ﷺ told her to come after delivery. She came after delivery and asked the Prophet to execute the punishment. The Prophet again sent her back, saying that the child should attain two years so as to take food. (For two years of age a baby should be breastfed). She came after two years and requested the Messenger of Allah to execute the punishment. The Prophet ﷺ was very worried over the situation created by her request.
NON-MUSLIM CHILDREN
The Prophet’s kindness was extended to non-Muslim children also. He visited Jewish children on their sickbed. He instructed the Muslims to protect women and children of non-Muslims also. He believed that the children of non-believers who die before they reach the age of discretion also enter paradise.
The real child psychology of modern times could be visible in Prophet Muhammad’s dealing with children.
FREEDOM OF SLAVES
In the history of mankind it was only Prophet Muhammad who succeeded in ending slavery and slave trade without force or through legislation. Slavery existed in the world from the time immemorial. In the religious Texts of Jews, Christians and Hindus we come across the incidents of slave trade. Of course, Prophets during different periods taught the theory of equality and fraternity. However, the theory of ‘might is right’ existed in the practical world.
Slavery was very wide and common in Arabia during the Prophet’s time like in the rest of the world. Rich companions of the Prophet were told to buy slaves from their masters and set them free. Many companions obeyed what the Prophet told them. The Prophet declared: “If any one kills a slave then I will kill him; if anyone makes a slave impotent, I will make him impotent.” (Muslim, Bukhari).
The Prophet freed many slaves, and even at the pre-Islamic period, he considered the ‘slaves’ only associates or companions. He forgave everyone who did severe crimes of persecution and torture of Muslims during the dominance of Quraish authority. But, he did not tolerate the persecution of slaves. He ordered all the masters to render humane treatment to slaves under their custody.
Socially and politically, slaves got equal footing with all other people. In the Islamic state all were equal. In the Mosque, a slave who enters first would be seated in the front row, and a learned slave would become the Imam or the head of the state. The Prophet directed people to behave with a slave in the same manner like a person behaves with a neighbour or a relative. He never tolerated any kind of discrimination against a slave. The Prophet’s companion also followed the Prophet on his stand on slaves.
THEORY OF EQUALITY AND FREEDOM
Prophet Muhammad ﷺ never claimed any superiority over other human beings despite his position as the Messenger of God. He used to say: “I am slave of Allah and a Messenger sent by Allah.” As all human beings, the Prophet also had to undergo tests, choosing between good and bad. Allah has shown mankind two ways – the right path and the wrong path, and the people are free to choose whatever they like. But, the consequences of good actions are pleasant and eternal, and those of bad actions are painful and temporary. Those who select the right path purify the soul and those who select the evil path fall into the hell.
Bilal was the slave of Umayath. Before the establishment of Islam, he was a mere slave. But, after embracing Islam he breathed the air of freedom and equality. Bilal suffered very much at the hands of Umayath. He resisted all kinds of persecution of Umayath and declared ‘God is One and Muhammad is the Messenger of Allah.’ No religion other than Islam gave such a strong faith to challenge inequality and injustice.
Abu Jehl of Quraish tribe was a very arrogant and cruel person. Once, he ‘bought’ a camel from Ibnul Ghouse of Irash tribe. But, he did not pay the money as agreed. Nobody was daring enough to ask Abu Jehl the money he owes for the slave. When the news reached the Prophet, he decided to accompany him to Abu Jehl’s house. In fact, a miracle occurred. Contrary to the expectation of Quraish people that Abu Jehl would reject the demand of Prophet or send him back, Abu Jehl obeyed the Prophet ﷺ like a ‘slave’ and handed over the money to Ibnul Ghouse.
Once Abu Dard, a companion of the Prophet, asked the Messenger, ‘What is the most important in freeing a slave?’ The Prophet replied: “Freeing master’s beloved slave”. He asked the masters of ‘slaves’ to set them free even without compensation or to receive compensation in instalments for slave’s convenience. For violation of promises or oaths by a person freeing of a slave is prescribed as a punishment in the Holy Qur’ān. The Holy Qur’ān says: “Allah will not call you to account for what is void in your oaths. But He will call you to account for your deliberate oaths: for expiation, feed ten indigent persons, on a scale of the average for the food of your families; or clothe them; or give a slave his freedom. (Surah 5:89).
After the Victory at Makkah, all the prisoners of war or other enslaved persons were set free by the Prophet. Only criminals who committed very severe crimes were punished. Poor youths, who had no means to provide Maher, were encouraged to marry slave women so that they may be freed. Many female slaves became the consorts of rulers and many male slaves became the husbands of ladies of royal descendant. The Prophet prohibited the practice of sexual exploitation of female slaves, and urged youths to marry them and treat them as wives rather than ‘keeps’. (Holy Qur’ān 24:32) The Holy Qur’ān insists mankind, ‘Force not your maids to prostitution.’ (24:33)
Dr. Abida Samiudeen writes: “The Qur’ān, principally concerned with downtrodden and deprived of the society and the Prophet (PBUH) working with the narrow and tradition-ridden Arab social setup performed veritable miracles.” (Prophet Muhammad in the Indian Context, P.104, A Radiance presentation, Board of Islamic Publications, 1997).
Bilal, a former slave, was given the charge of Azan (call to the prayer). He was the first Muezzin at Masjid-e-Nabawi, and also given charge of Azan at Ka’aba. When Bilal expired, Umar said: “Our master has left the world.” Usama, the son of a slave, was a good administrator and helped the Caliph. Salim, a slave was one of the best Qur’ān reciters (Qari) and was respected by Abu Bakr and Umar.
Dr. Tara Chand summarises the Prophet’s mission in clear words and writes: “The religion which he (Muhammad) preached was exceedingly simple; it possessed the minimum of doctrine and ritual. According to the Qur’ān, God wanted to make the burden of men light and easy. His central doctrine was the oneness of God. And his most important ritual the daily prayers, fasting, alms, pilgrimage and belief in Muhammad as the Prophet of God were main pillars of his faith…. The doctrine of the oneness of God implied complete rejection of the worship of deities or the adoration of idols. The characteristics of the Muslim religious consciousness were vivid realization of the ever present nearness and all-encompassing power of God, lively dread of the awful consequences of disobedience to His Will, and a feeling of profound submission and entire dependence on His mercy and grace; altogether, a consciousness of calm and stern resignation.” (Dr. Tara Chand, Influence of Islam on Indian Culture, P.51).
PEACE THROUGH GOOD MANNERS
The Prophet ﷺ said: “Actions are judged by motives, and a man shall have what he intends….”
Prophet Muhammad told a group of traders: “O traders! Beware of telling lies.”
Abu Darda reported from the Prophet that whoever was given a share of politeness was, in fact, given a share of goodness, and whoever was deprived of politeness was, in fact, deprived of goodness. A believer is prohibited from disclosing the defects of a person and revealing any short comings. The Prophet warned people against calling a one-eyed person or lame person with his defects. Using double names (bad words) is also prohibited.
The Prophet said: “Patience is half of faith”. He further said: “The lowest measure of what you have been given is staunch faith and firm determination of patience. He who has been given a portion of these two qualities has got no fear even if prays little at night and fasts little during day time. It is reported from Jaber that a man asked the Prophet ﷺ about faith and he said: “That is patience and forbearance. The Prophet said: “Patience is Jewels of Paradise”. The Prophet was asked: “What is faith?” He said: “Patience”.
PROPHET OF MERCY
After the victory, no revenge was taken on the enemies. On the contrary, the Prophet proposed peace and unification of Arabia with equal status for all citizens. His motives and mission were known to enemies, and subsequently, they embraced Islam.
All administrators of any rank should read the history of the method of the Prophet’s administration. After the victory at Makkah, the Prophet declared amnesty to all enemies who fought against Muslims and even acted cruelly towards Muslims, including Hinda who had killed Hamza, the Prophet’s uncle, and chewed the liver cut from the body. Abu Sufiyan, on the Prophet’s direction declared: “He who takes refuge in the house of Abu Sufiyan is safe: whosoever closes the door of his house, the inmates thereof shall be in safety, and he who enters the Mosque is safe.” None could be more anxious to avoid bloodshed than the Prophet ﷺ.
Islamic law is universal and applicable anywhere in the world. Tribal laws were sectarian and favourable to the particular tribe. In Islam, the law would not protect a criminal Muslim even if the crime done is against a non-Muslim.
At the time of the war against enemies the Prophet gave certain instructions to Muslims. He said: “Do not commit treachery, nor depart from the right path. Do not mutilate, nor kill a child, nor aged man, nor a woman. Do not destroy a palm tree, nor burn it with fire and do not slay any of the flocks or herds or the camels, save for your sustenance. You are likely to pass by people who have devoted their lives to monastic service; leave them to what they have devoted their lives. You are likely to find, likewise people who will present to you meals of many kinds. You may eat; do not forget to mention the name of Allah.” Every Muslim has to follow these instructions till the last day; as it is a part of Islamic principles and law.
LAW AND THE SOCIETY
Prophet Muhammad ﷺ said: “To govern is a trust, it is disgrace and repentance on the Day of Judgment except for one who rules justly and righteously.” In Islam, leadership is based on moral character and the person’s service.
Abdul Gaffar Chaudhuri writes: “Law was not administered as a punitive force but as a great educational influence. The primary aim was to bring about inner changes into the personality of the criminal rather than to make him an unworthy example of blind justice”. (Muhammad, the Educator of Mankind, P.94)
The Prophet wanted to establish divine law on earth based on justice, equality and fraternity. A covenant (Hilfal Fidhul) was signed between different parties, and they agreed to join hands in redressing the wrongs of the poor. The covenant, signed in the house of Abdullah bin Judan, had legal and economic effect. The covenant run as follows: “By Allah, we will be united like one with the oppressed against the oppressor until his rights had been restored to him and (we will continue to do so) till the ocean moistens its shell and the hills of Hara and Thabir remain in their place and we vow and also we vow fraternity in economic life.”
The Prophet’s law was based on divine law sent to him, and hence, no human being can change it. However, nobody is permitted to exploit the provisions of the law forcing some one into an offence.
Abdul Ghafar Chaudhuri observes the nature of judgement made by the Prophet in each case, and writes: “Special consideration was accorded in a case where the accused had been driven to the crime on account of economic need and was not a habitual offender.
In the pre-Islamic Arabia tribal law existed on the basis of ‘might is right’. Islamic law abolished all kinds of inequalities and all human beings have to follow the law of Almighty Allah. Muhammad ﷺ was the interpreter of the law. Divine law is rigid, as it cannot be altered by human intervention. However, certain concessions are given, considering the situation and if the crime is not anti-social or harmful to society as a whole. Once, a man stole some bread from a shop. When the case was referred to the Judge, he confessed that the act was due to his hunger for three days. He told the Judge that he has not eaten anything for three days. When the case was verified, Caliph Umar Khatab could find that what the man said was true.
NON-MUSLIMS AND THE LAW
Non-Muslims were treated according to their own laws. However, in the case of crimes that affect the society as a whole or harm social order, there was no discrimination between Muslim and Non-Muslim persons. Protection was given to Non-Muslims in the society by paying a tax of small amount for those who are not willing to render their services to the military. The Prophet had directed the authorities to protect the minority Non-Muslim communities.
Discarding the law of Torah, Banu Nadhir, a Jewish tribe, constituted their own law among the Jews. According to it, if a Quarazite (Jewish tribe) kills a member of Banu Nadhir, he should be put to death. But if a member of Banu Nadhir kills a member of a Quarazite, the criminal is punished only with a fine of one hundred camel loads of dates. When such a case was referred to the Prophet, he declared the law laid down in the Torah – life for life. The culprit was a member of Banu Nadhir, and death punishment was given.
REFORMING THE SOCIETY
The Prophet ﷺ showed to the people the method to solve all human problems – recover from diseases, overcome anger, console grief-stricken mind, make legal earnings, method to handle financial matters, the techniques to end enmity among people, the method to love children and orphan, the method to deal with women, the method to help the needy and the destitute, the method to handle public finance and public property, to manage domestic matters in the day-to-ay life and the method to approach matters in one’s life from cradle to grave.
The Prophet put an end to female infanticide and abolished evil practice of usury. In the Islamic state established by the Prophet there was no injustice, bribery, corruption or discrimination. The Prophet taught that alcohol (consumption) is the mother of all evils, which the modern world could realise now only. The Modern world came to know that alcohol is behind most of the crimes done.
Regarding male-female illegal relations, the Prophet’s attitude proved to be true in the wake of female persecutions in the modern world. Apart from the normal rules in human life, Allah sends miracles to Messengers. Miracles were sent to many Messengers including Ibrahim, Musa, Isa and Muhammad (Peace and Blessings of Allah be to them). Real world is different from utopian world like the miracles given to Musa and the magic of magicians in Pharaoh’s court.
It is narrated on the authority of Anas that the Messenger of Allah once said: “Help your brother whether he is the wrong-doer or the oppressed.” Thereupon people said to Prophet, “O Messenger of Allah, we can help the man when he is wronged, but how can we help the wrong-doer?” The Prophet replied: “You can do this by holding his hand from an act of oppression.”
Within 22 years of hard work the Prophet transformed a society completely from darkness to light or from vice practices to virtuous acts. The Prophet prohibited all immoral acts and vice practices. Hatred was replaced by love; exploitation by contributions; vanity (arrogance) by humbleness; selfishness by social consciousness and mutual help.
SOCIAL JUSTICE THROUGH MASS EDUCATION
Equality and brotherhood was implemented through education. At a time when education was limited to a few groups of persons or castes, as in the case of the Hindu community, all over the world the Prophet introduced public educational system through mass education programme conducted systematically.
Prophet Muhammad ﷺ was the first person to propagate knowledge among mankind as a whole. During the wars, the prisoners of war were set free on the condition that they should teach languages – Arabic, Hebrew or Syriac – to the illiterate people. The Prophet recommended teaching any kind of knowledge including linguistic knowledge in place of Maher (the amount of wealth or money given to bride by bridegroom at the time of marriage). Followers of the Prophet wrote many books on different branches of knowledge. It was influential to later scientists who made many inventions and discoveries.
The Prophet ﷺ was a true democrat in the dissemination of knowledge. Before his time knowledge was confined to a particular section of people all over the world. In the Western world, it was limited to people of royal birth and priests. In India, it was limited to Brahminical class. Prophet Muhammad popularised knowledge and it was made universal.
PROTECTOR OF NATURE
Prophet Muhammad ﷺ was very keen about environment protection and nature care. The Messenger of Allah said: “Indeed, the one who cut down the lote-tree, a molten tree will be poured on their heads.” He insisted on protecting all useful things of nature. The Prophet said: “Honey bee, frog and ants should not be killed.” Honey bee is very useful to human beings as honey which it gives is medicinal and cures so many diseases. Frogs eat so many harmful creatures like house fly and mosquitoes which spread diseases.
The Prophet taught that human life is sacred. Creating mischief is condemned by the Prophet, and Holy Qur’ān says: “Mischief is more grievous than homicide.”