{"id":3318,"date":"2021-11-18T10:13:18","date_gmt":"2021-11-18T08:13:18","guid":{"rendered":"http:\/\/investigate-islam.com\/?p=3318"},"modified":"2021-11-18T10:13:18","modified_gmt":"2021-11-18T08:13:18","slug":"prophet-muhammad-on-peace-and-social-justice","status":"publish","type":"post","link":"https:\/\/investigate-islam.com\/web\/?p=3318","title":{"rendered":"Prophet Muhammad on Peace and Social Justice"},"content":{"rendered":"
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Prophet Muhammad on Peace and Social Justice<\/h2>\n
Dr. Farhat Naz Rahman<\/strong><\/div>\n
(M.A, LLB, PhD)<\/strong><\/div>\n
Associate Professor and Incharge,<\/strong><\/div>\n
Islamic Studies Department,<\/strong><\/div>\n
Sir Syed University of Engineering and Technology Karachi,<\/div>\n
Pakistan.<\/div>\n
Cell: 0300-2264061<\/div>\n
Email: rahmanfarhat@hotmail.com<\/span><\/div>\n
Postal address: B2\/20, Al Ahram Plaza, Block 13 A, Gulshan-e-Iqbal,<\/div>\n
Karachi, Pakistan.<\/div>\n
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Abstract<\/strong><\/h3>\n
In the modern times Islam is being projected as intolerant towards other faiths and<\/div>\n
religions. We come across instances of suicide bombers and others killing<\/div>\n
innocent people almost on daily basis. In the light of Seerah of the True<\/div>\n
Messenger of Allah, can it be justified? What does Prophet Muhammad’s life<\/div>\n
teach us? What is the ideal versus reality?<\/div>\n
This article intends to briefly look at the ideas of peace and justice in Islam and<\/div>\n
explore their deeper significance in the life of a Muslim. It will discuss and<\/div>\n
highlight the different aspects of Prophet Muhammad (pbuh) life and deeds in<\/div>\n
respect to the peace and social order in present scenario. The messages of the<\/div>\n
Prophet whichwould be viewedand analyzed inthis study havemultipurpose<\/div>\n
implications both for the Muslim world and the Western world. World peace<\/div>\n
needs a proper code of conduct and role model. The teachings of the Prophet<\/div>\n
provide the desired code of conduct (i.e. the law) and the life of the Prophet is the <\/span><\/div>\n
reference point, the role model. The textual messages in this research are the <\/span><\/div>\n
speeches and treaties that the prophet had with his counterparts, companions and<\/div>\n
followers. In addition, his orations or sermons that he delivered to address the<\/div>\n
mankind in general. His skillful use of rhetoric demonstrated his commitment for<\/div>\n
meaningful competent communication for humankind in general. His speeches<\/div>\n
demonstrated that he sought to see all humankind from the lens of kindness,<\/div>\n
modesty, moderation, justice, liberty, gentility, generosity and love. The paper<\/div>\n
focuses on the argumentthat the basic teachings of the Quran and the Prophet<\/div>\n
(SAW) are not inconsistent with modern charters of United Nations. The paper<\/div>\n
also makes appropriate suggestions for the world social order.<\/div>\n
Key Words: Peace, Justice, Islam, Prophet Muhammad, Tolerance, Equality<\/div>\n
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Prophet Muhammad on Peace and Social Justice<\/strong><\/div>\n
The world today is far from modest. Political factions and all sorts of social and<\/div>\n
economic discrimination have segmented the human race. Injustice is very<\/div>\n
widespread on this earth. There can be no peace without the firm establishment of<\/div>\n
justice. The more you see injustice, the more you realize the importance of<\/div>\n
establishing justice in the land. When mankind lacks guidance on how to live their<\/div>\n
lives, the entire structure of societyis damaged. Allah (swt) has sent down the<\/div>\n
Quran as guidance for all of mankind, with all the rules and regulations we need<\/div>\n
to stay on the right track. Islam is a very complete way of life. Every rule that is<\/div>\n
good for humanity has been ordained in the Shariah of Allah (swt). Everything we<\/div>\n
need, in order to live successfully, can be found in the Quran. Amongst these very<\/div>\n
important divinely instructed laws is the law of establishing justice.<\/div>\n
Islam the very name of which means \u201cpeace\u201d submission to the will of Allah and<\/div>\n
ladder on which man can always keep rising morally and spiritually is at all<\/div>\n
related to tolerance.<\/div>\n
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The Quran attaches great valueto peace. Peace at the expense of justice is not<\/div>\n
acceptable to the Quran. These two issues peace and justice are not only<\/div>\n
correlated but complementary to each other.<\/div>\n
Allah says in the Quran:<\/div>\n
\u201cAllah commands justice, the doing of good, and liberality to kith and kin, and<\/div>\n
He forbids all shameful deeds, and injusticeand rebellion: He instructs you,<\/div>\n
that you may receive admonition.\u201d (Al Quran; 15:90)<\/div>\n
Establishing justice is the law of Allah (swt). It is part of the balance which Allah<\/div>\n
has created as justice lead to the peace in the society. The essence of justice is the<\/div>\n
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recognition that all humans are equal and it means creating harmony. Once we<\/div>\n
accept the principle of human equality, then we need to reject all racism,<\/div>\n
nationalism, and ethnocentrism. This is something some people find difficult to<\/div>\n
accept; but that is the one remedy leading us towards justice and peace.<\/div>\n
The findings on the Prophet’s values of moderation revealed that he placed a lot of<\/div>\n
weight on justice. Let\u2019s begin from the world\u2019s first charter, treaty or constitution<\/div>\n
or the document of peace called Mesaq-e-Medina when first Islamic State was<\/div>\n
established in Medina by the Prophet Muhammad (SAW) after Hijrat (migration<\/div>\n
from Mecca).<\/div>\n
The Medina Charter, written and promulgated by Prophet Muhammad for the<\/div>\n
multi-religious ten thousand-strong citizens of the city-state of Medina in 622 A.D<\/div>\n
is truly a remarkable political-constitutional document. The claim made by<\/div>\n
Professor M. Hamidullah that it was the first written constitution 1<\/span> in the world is<\/div>\n
not without basis. Aristotle’s Constitution of Athens,2<\/span> written on papyrus,<\/div>\n
discovered by an American missionary in Egypt in 1890 and published in 1891,<\/div>\n
was not a constitution. It was an account of the constitution of the city-state of<\/div>\n
Athens. Other legal writings on the conduct of ancient societies have been found,<\/div>\n
but none can be described as a constitution. The Medina Charter is the first, and in<\/div>\n
this it preceded the American Constitution of 1787, considered by Western<\/div>\n
authorities as “a landmark document of the Western world \u2026 the oldest written<\/div>\n
national constitution in operation” 3<\/span> by more than a thousand years! It also<\/div>\n
preceded the English feudal bill of rights, the Magna Carter of 1215, by almost six<\/div>\n
centuries.<\/div>\n
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1 The First Written Constitution in the World by Dr Muhammad Hamidullah published by Sh. Muhammad Ashraf, Lahore, 1968. <\/span><\/span>\r\n\r\n2 Translated by Frederic G. Kenyon, Internet. !996 The Avalon Project.<\/span>\r\n\r\n3 3The New Encyclopaedia Britannica, 15th Edition, 1991.<\/span><\/span>\r\n\r\n4<\/span><\/pre>\n
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Although the Charterconsists of 47 clauses,but due to different numbering,<\/div>\n
Prof. Hamidullah counts it to be 52. 4<\/span><\/div>\n
The Constitution of Madinah which the Prophet drew up with the multi-<\/div>\n
religious community of Madinah, soon after his arrival there, remains a shining<\/div>\n
model for communities that strive for social justice to this day. It was a <\/span><\/div>\n
magnificent historical document, authored and dictated by Prophet Muhammad. This<\/div>\n
document securedand promoted cooperationand alliance amongall peopleof any<\/div>\n
creed, color, ethnicity, and lineage. And it set down the criterion of righteousness as<\/div>\n
thebasis ofdistinction.Ialso guaranteedthefreedom ofworshipto allreligious<\/div>\n
communities. And the spirit evidenced there shone into the hearts of all the followers<\/div>\n
of the Prophet. That is the spirit of equity, tolerance and understanding. The Prophet <\/span><\/div>\n
insisted that the lack of tolerance towards the non-Muslims, under Islamic rule,<\/div>\n
is a grave offense.<\/div>\n
Prophet Muhammad (peace be upon him) was able to establish a model society<\/div>\n
based in Madinah, on the firm foundation of universally-recognized moral<\/div>\n
principles. Among these principles, equality and justice were given supreme<\/div>\n
importance; and this is evident in the life and practice of the Prophet.<\/div>\n
This agreement between the first Muslim community and the Jewish<\/div>\n
community in Medina shows the sense of justice portrayed in the Prophet\u2019s<\/div>\n
character in dealing with minorities. It also clearly shows that the Prophet did<\/div>\n
not spread Islam, even in the city of Medina, by force; on the contrary, he<\/div>\n
promoted peaceful co-existence with followers of other faiths, especially Jews<\/div>\n
and Christians.<\/div>\n
“Let it be known, if any one (Muslim) commits injustice, insults, aggravates,<\/div>\n
mistreats, or abuses a person of the People of the Book (protected, by the state<\/div>\n<\/div>\n
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4 The First Written Constitution in the World, p. 9. The translation of the whole text for A. Guillaume’s Life of Muhammad is appended at the end. pp. 19-20<\/span><\/span><\/div>\n
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or an agreement), he will have to answer me (for his immoral action) on the<\/div>\n
Day of Judgment.” (Abu-Dawud).<\/div>\n
Peace in society depends on peace within us. According to Prophet<\/div>\n
Muhammad: we must foster the sense of justice within ourselves by creating<\/div>\n
harmony between our emotions of anger and greed on one the hand, and our<\/div>\n
reason and intellect on the other hand; between the physical dimension and the<\/div>\n
spiritual dimension.<\/div>\n
Ajustpersonisonewhocontrolshisanger andhisgreedbythepowerof<\/div>\n
reasoning. This act of controlling one\u2019s anger and greed by the power of reason<\/div>\n
has been described by Prophet Muhammad as \u201cthe major jih\u00e3d\u201d.<\/div>\n
The Prophet of Islam was ahead of his times in promoting peace and justice in<\/div>\n
society and in true sense he was the pioneer of justice and peace in the world. It<\/div>\n
would be worthwhile to look at how he dealt with non-Muslims minorities and<\/div>\n
withthe enemiesduring thewar timebecause thetrue worthof asociety<\/div>\n
manifests when it is put under pressure.<\/div>\n
The Prophet and his followers were migrated to Medina due to the maltreatment<\/div>\n
of Quresh of Mecca where the Muslims were minority. When the torture became<\/div>\n
unbearablehemigratetoMedina,acityinnorthernArabia,mostofwhose<\/div>\n
inhabitants had already accepted Islam. Once he settled in Medina, the Prophet<\/div>\n
realized that there was a minority Jewish community in that city that had no<\/div>\n
inclination to accept Islam. He met them and invited them to a pact with the<\/div>\n
Muslims so that each religious group in Medina knew its rights and obligations as<\/div>\n
well as limitations. Some relevant part of the charter reads as follows:<\/div>\n
<\/div>\n
– The Jews who enter into this covenant shall be protected from all insults <\/span><\/span><\/div>\n
and vexations;they shall have anequal right as ourown people to our<\/div>\n
assistance and good offices. The Jews of the various tribes\u2026and all other<\/div>\n
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non-Muslim residents of Medina shall form with the Muslims one<\/div>\n
composite nation<\/div>\n
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– They shall practice their religion as freely as the Muslims.<\/span><\/span><\/div>\n
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– The allies of the Jews shall enjoy the same security and freedom. The <\/span><\/span><\/div>\n
guilty shall be pursued and punished. The Jews shall join the Muslims in<\/div>\n
defending Medina against all enemies. The interior of Medina shall be a<\/div>\n
sacred place for all who accept this Charter. The allies of the Muslims and<\/div>\n
of the Jews shall be as respected as the principal parties of this Charter.<\/div>\n
Mesaq-e-Medina was no doubt the important document in the Muslim history as<\/div>\n
itestablishedrulesof conductinsocietyandprovidedthe Muslimsasecure<\/div>\n
atmosphere in Medina but on the other hand one cannot ignore the significance of<\/div>\n
the Treaty of Hudaybia which placed a remarkable document of peace in the<\/div>\n
history as it enabled the Muslims of Medina to be relieved from pressure and fear<\/div>\n
for at least ten years from their traditional enemies in Makkah.<\/div>\n
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Following theexample of ProphetMuhammad (s.a.w.) manyrulers in Muslim<\/div>\n
history maintained peaceful and cordial relations with their non-Muslim citizens.<\/div>\n
If we were to compare the attitude of the Muslim rulers towards the minorities<\/div>\n
living under their rule during the nineteenth century\u2014with the attitude of the<\/div>\n
Europeans and the Americans towards their minorities, I dare to say that the<\/div>\n
record of the Muslims would be much better. Professor Roderic Davison, a<\/div>\n
prominent historian of the Ottoman Empire, writes, \u201cIt might in fact have been<\/div>\n
argued that the Turks were less oppressive of their subject people than were<\/div>\n
Prussians of the Poles, the English of the Irish, or the Americans of the Negroes\u2026<\/div>\n
There is evidence to show that in this period [i.e., late 19th<\/span> century], there was<\/div>\n
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emigration from independent Greece into the Ottoman Empire, since some Greeks<\/div>\n
found the Ottoman government a more indulgent master [than their own Greek<\/div>\n
government].\u201d5<\/span><\/div>\n
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If one study the medieval history of Europe, one will see that the only model<\/div>\n
of a peaceful multi-cultural and multi-faith society was Spain under the Muslim<\/div>\n
rule\u2014a Spain in which Christians, Jews and Muslims lived in peace and harmony.<\/div>\n
Prophet Muhammad\u2019s Last Sermon<\/div>\n
The sermon was delivered on the Ninth Day of Dhul-Hijjah, 10 A.H. (632 CE<\/span>) in<\/div>\n
the \u2018Uranah valley of Mount Arafat in Makkah. It was the occasion of the annual<\/div>\n
rites of Hajj (the pilgrimage). It is also known as the Farewell Pilgrimage.<\/div>\n
The charter of the UN on Human Rights was written in the 40\u2019s, but the human<\/div>\n
rights in Islam were recognized, declared and executed for over 1400 years. Every<\/div>\n
place one reads in the farewell sermon of the Prophet Muhammad, will find<\/div>\n
clearly the declaration of human rights. This declaration is summarized as<\/div>\n
follows:<\/div>\n
1. Freedom to all<\/div>\n
2. Sanctity of life, wealth and property<\/div>\n
3. Equality of all races<\/div>\n
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5 Roderic H. Davison, Reform in the Ottoman Empire 1856-1876<\/span> (New Jersey: Princeton University Press, 1963) p. 116.<\/span><\/span><\/span><\/div>\n
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4. Justice in front of the law and in front of ALLAH<\/div>\n
5. Women\u2019s rights and obligations. They were to be treated as partners but not as<\/div>\n
subjects.<\/div>\n
6. No exploitation or monopoly. The rich is not to be richer while the poor is to be<\/div>\n
poorer.<\/div>\n
7. Rights of others are to be preserved and to be delivered.<\/div>\n
8. People are to take this declaration seriously, they are to preach it and to practice<\/div>\n
it too, everywhere they go or move.<\/div>\n
9\u00b7 Sanctity of Life and Property<\/div>\n
The sanctity of life and property was pronounced clearly by the Prophet (saw) in<\/div>\n
his farewell speech. People are to be protected, their lives are to be preserved and<\/div>\n
their properties are to be saved.<\/div>\n
10\u00b7 Abolition of Usury<\/div>\n
The concept of economic exploitation is totally prohibited in Islam. Usury is a<\/div>\n
form of economic exploitation; therefore, Islam prohibited this type of business.<\/div>\n
Because of such economic monopoly and exploitation in a capitalistic system, the<\/div>\n
rich will become richer and the poor will become poorer.<\/div>\n
11\u00b7 Rights and Duties of Man and Women<\/div>\n
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In his farewell speech, the Prophet Muhammad (SAW) spelled out the best<\/div>\n
declaration for women\u2019s rights. He demanded that the husbands should treat the<\/div>\n
wives with kindness and gentleness. Men are to know that their women are their<\/div>\n
partners.<\/div>\n
In short, throughout the emphasis is on building cordial social relations; between<\/div>\n
man and wife, between individual members of the community and between all<\/div>\n
sections andclasses of thesociety.These directives aimat forging a mutually<\/div>\n
cordial and trustworthy community life, ensuring peaceful co-existence among all<\/div>\n
the constituents ofthe society. Social justice isdistinctly the unmistakable and<\/div>\n
overarching tenor of the Sermon.<\/div>\n
Charter of Privileges with the monks of Mount Sinai.<\/div>\n
In 628 C.E. Prophet Muhammad (s) granted a Charter of Privileges to the<\/div>\n
monks of St. Catherine Monastery in Mt. Sinai. It consisted of several clauses<\/div>\n
covering all aspects of human rights including such topics as the protection of<\/div>\n
Christians, freedom of worship and movement, freedom to appoint their own<\/div>\n
judges andto own and maintaintheir property, exemption frommilitary<\/div>\n
service, and the right to protection in war.<\/div>\n
Instructions related to neighbors and prisoners of war.<\/div>\n
An Islamic injunction about loving and caring for a neighbor covers all kinds of<\/div>\n
neighbors irrespective of religion:<\/div>\n
\u201cWorship Allah and do not associate anything with Him, and begood to the<\/div>\n
parents and to the relatives, the orphans, the needy, the neighbour who is your<\/div>\n
relative, the neighbour who is not your relative, the fellow traveler, the<\/div>\n
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wayfarer and the slave. Verily Allah does not love one who behaves proudly and<\/div>\n
boastfully.\u201d (Surah an-Nisaa, 4:36)<\/div>\n
Even if a Muslim\u2019s parents are non Muslims, Islam \u2013 the religion of monotheism\u2013<\/div>\n
instructs him to respect and be kind to them. Almighty Allah says in the Qur\u2019\u00e3n:<\/div>\n
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\u201cAnd if they [that is, your parents] insist on you to associate (an idol) with<\/div>\n
Me\u2026 then do not obey them; however, live with them in this world kindly\u2026\u201d<\/div>\n
(Surah al-Luqman, 31:15)<\/div>\n
The Quranic instructions regarding the maintenance of justice when dealing with<\/div>\n
the enemies is noteworthy.<\/div>\n
\u201cO you who believe, be maintainers of justice (and bearer of) witness for (the<\/div>\n
sake of) Allah. Let not hatred of a people incites you to act unjustly; be just\u2014<\/div>\n
this is nearer to righteousness. And fear Allah surely Allah is aware of what<\/div>\n
you do.\u201d (Surah al-Maida, 5:8) <\/span><\/div>\n
The first battle in the Muslim history is of significant value. It took place in the 2nd <\/span><\/div>\n
year Hijra between the Muslims of Medina and the polytheists of Mecca. Even<\/div>\n
though outnumbered and ill-equipped, the Muslims defeated the Meccans and<\/div>\n
took seventy prisoners of war.<\/div>\n
The norm among all societies at that time was to either kill the POW<\/span>s or make<\/div>\n
them slaves. But Prophet Muhammad instructed the Muslims to treat the POW<\/span>s<\/div>\n
humanely; they were brought back safely to Medina and given decent lodging in<\/div>\n
the houses of the people who had taken them prisoners. The Qur\u2019\u00e3n decreed that<\/div>\n
the POW<\/span>s must not be maltreated in any way.<\/div>\n
The way the Prophet dealt with the prisoners was very revolutionary. The poor<\/div>\n
prisoners werereleased free; those whocame from wealthyfamilies of Mecca<\/div>\n
were returned for a specified ransom (Fidya). (See the Qur\u2019\u00e3n: Surah Muhummad,<\/div>\n
47:4) But the most interesting case was of those prisoners who were literate \u2013 the<\/div>\n
Prophet Muhammad made a deal with them that they could go free if they could<\/div>\n
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teach ten Muslim children how to read and write. Even the rules of engagement<\/div>\n
during war are also important. Whenever Muslims embarked on the minor jih\u00e3d, a<\/div>\n
defensive jih\u00e3d, the Prophet Muhammad (peace be upon him) had standard<\/div>\n
instructions regarding non-combatants and also the environment:6<\/span><\/div>\n
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\u25ca \u201cDo not violate the treaties.\u201d<\/span><\/span><\/div>\n
\u25ca \u201cDo not kill an old person or a child or a woman.\u201d<\/span><\/span><\/div>\n
\u25ca \u201cDo not cut down a tree.\u201d<\/span><\/span><\/div>\n
\u25ca \u201cNeither burn down the palm-trees nor drown them with <\/span><\/span><\/div>\n
water.\u201d<\/div>\n
\u25ca \u201cDo not cut down a tree bearing fruits.\u201d<\/span><\/span><\/div>\n
\u25ca \u201cDo not drown the plantations.\u201d<\/span><\/span><\/div>\n
\u25ca \u201cDo not poison the water of the infidels.\u201d<\/span>7<\/span> <\/span><\/div>\n
According to a Western biographer of Prophet Muhammad, Sir William Muir,<\/div>\n
\u201cIn pursuance of Mahomet\u2019s commands, the citizens of Medina\u2026received the<\/div>\n
prisoners and treated them with much consideration. \u2018Blessings be on the men of<\/div>\n
Medina\u2019, said one of the prisoners in later days, \u2018they made us ride, while they<\/div>\n
themselves walked, they gave us wheaten bread to eat when there was little of it;<\/div>\n
contenting themselves with dates.\u201d 8<\/span><\/div>\n
All this was done fourteen hundred years ago; long, long before the Geneva<\/div>\n
Convention came about.<\/div>\n
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6 Justice, Peace and Prophet Muhammad by Sayyid Muhammad Rizvi Published by:<\/span> North American Shia Ithna-Asheri Muslim Communities (NASIMCO) 2006<\/span><\/span><\/div>\n
7 ibid<\/span><\/div>\n
8 ibid<\/span><\/span><\/div>\n
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The Prophet was careful in taking all measures to avoid dispute, anger, or other<\/div>\n
negative feelings between him and others. In fact the essence of the Quranic<\/div>\n
view was: “Here is a Prophet living in your midst exemplifying the truth of all<\/div>\n
the earlier scriptures. This book and this Prophet came to confirm the truth of<\/div>\n
all the revelations before them or the truth of all revealed religions.”<\/div>\n
John Davenport in his book mentioned that<\/div>\n
\u201cThe Holy Prophet Muhammad was the greatest pioneer of religious freedom and<\/div>\n
tolerance. When I say it, I literally mean it, for it would take history more than<\/div>\n
1000 years to produce anything, remotely equal to the covenant that he gave to<\/div>\n
the Christian monks of Mount Sinai and to the Christians in general, in generosity<\/div>\n
and tolerance.By thegrace ofAllah I havefound thecomplete recordof the<\/div>\n
Covenant in Christian sources.\u201d 9<\/span><\/div>\n
About our belovedProphet (Allah\u2019s blessings andpeace be with him), George<\/div>\n
Bernard Shawin \u201c The Genuine Islam\u201d, 1(936, vol. 1 No. 8) had this to say: \u201cI<\/div>\n
believe that if a man like him were to assume the dictatorship of the modern<\/div>\n
world, he would succeed in solving the problems in a way that would bring it the<\/div>\n
much needed peace and happiness.\u201d<\/div>\n
Conclusion<\/div>\n
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9 John Davenport. An apology for Mohammed and the Koran London : Dryden Press<\/span>. 1869. Pages 147-151<\/span><\/span><\/div>\n
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Islam is now living through a major shift. The Islamic civilization has crumbled,<\/div>\n
and the traditional institutions that once sustained and promulgated Islamic tenets<\/div>\n
\u2014and marginalized Islamic extremism\u2014have been shattered.<\/div>\n
We need more than ever before, to study and follow the exemplary pattern that<\/div>\n
the Prophet (SAAS) has set for us. We are indeed at crossroads. Time has come to<\/div>\n
apply the ideals of Islam and demonstrated in practice.Those of us who are in<\/div>\n
spiritual and moral slumber need to reconsider our thoughts and reshape our lives<\/div>\n
in the light of the Seerah to head towards the just society.<\/div>\n
Those extremists who indiscriminately hurt and kill innocent civilians, needs to be<\/div>\n
challenged. The challenge should be imposed on both extremists i.e. The Muslims<\/div>\n
as well as the fundamentalist Christians of southern US who based their<\/div>\n
arguments ontheologicalgrounds whileinvading theMuslim countriesand<\/div>\n
declare it a \u2018Just War\u2019 after 9\/11.<\/div>\n
In which direction we are proceeding? We must take a pause and raise this<\/div>\n
question to ourselves so that we direct our lives in the direction we wish.<\/div>\n
Certainly if do not do this today, we shall never be able to do it tomorrow.<\/div>\n
References<\/div>\n
14<\/div>\n<\/div>\n<\/div>\n<\/div>\n<\/div>\n
<\/div>\n
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\n
\n
1. Davenport, John \u201cAn apology for Mohammed and the Koran London\u201d: <\/span><\/span><\/div>\n
Dryden Press. 1869. Pages 147-151<\/span><\/span><\/div>\n
2. Davison, Roderic H., Reform in the Ottoman Empire 1856-1876<\/span> (New<\/span><\/div>\n
Jersey: Princeton University Press, 1963) p. 116.<\/span><\/div>\n
3. Dr. Hamidullah, \u201cThe First Written Constitution in the World\u201d, Published<\/span><\/div>\n
by Sh. Muhammad Ashraf, Lahore, 1968.<\/span><\/div>\n
4. Rizvi, Sayyid Muhammad \u201cJustice, Peace and Prophet<\/span><\/div>\n
Muhammad\u201d Published by:<\/span> North American Shia Ithna-Asheri Muslim<\/span><\/div>\n
Communities (NASIMCO) 2006.<\/span><\/div>\n
5. ibid<\/span><\/div>\n
6. ibid<\/span><\/div>\n
7. The New Encyclopaedia Britannica, 15th Edition, 1991.<\/span><\/div>\n
8. The First Written Constitution in the World, p. 9. The translation of the<\/span><\/div>\n
whole text for A. Guillaume’s Life of Muhammad is appended at the end.<\/span><\/div>\n
pp. 19-20<\/span><\/div>\n
9. Translated by Frederic G. Kenyon, Internet. 1996 The Avalon Project.<\/span><\/div>\n
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