ACCORDING to a researcher of hadith Professor Muhammad Hamidullah, there are approximately ten thousand eye-witness reports, excluding repetitions, detailing the traditions surrounding the life of the Prophet Muhammad. These reports on his leadership of the society of Madinah serve as a living representation and interpretation of the Qur’an.
His teachings embrace all aspects of human existence, providing a comprehensive framework for life that extends beyond matters of faith and belief to include practical applications.
The Prophet Muhammad (SAW) established guidelines for both spiritual and temporal practices, recognising the material utility of the former and the sacred moral character in the latter, acquired through sincere adherence to divine prescriptions.
He prescribed rules that pertain to individuals as well as collectives, establishing a harmonious equilibrium that extends to all realms of life.
Even the realm of politics falls within the purview of Islam, as it aims to shape the complete individual rather than focusing solely on the spiritual aspect. Consequently, Islam does not leave politics solely in the hands of so-called secular rulers.
History testifies that civilisation of Islam prevents Machiavellian mind from writing the rules for politics.
The Prophet Muhammad (SAW) was an exceptional organiser who founded a well-disciplined state of Madinah out of a previously chaotic environment. He personally administered this state, replacing the turmoil of constant internal conflict with peace and order.
Despite having only a limited number of military volunteers at his disposal, he commanded armies for external defence and emerged victorious over violent enemies often three to fifteen times more numerous.
Moreover, the Prophet Muhammad was a great legislator, providing rules to address a wide range of legal questions. His efforts yielded a new system of law that dispensed impartiality and justice, subjecting even a head of state to its provisions, much like any commoner. He did not declare himself nor family members above the rule of law he imposed upon others.
Islamic sources contain guidelines for the conduct of both the head of state and the common citizen, the wealthy and the impoverished, for times of peace as well as for times of war, and for matters related to spiritual advancement as well as those pertaining to commerce and material well-being.
Additionally, the Prophet Muhammad established a model of family life, which truly serves as the fundamental unit of Madani society.
The Qur’an provides exemplary rules pertaining to social life, commerce, marriage, inheritance, penal law, international law, and more.
Within that system, religious tolerance flourished, granting non-Muslim inhabitants of Muslim countries complete juridical, judicial, and cultural autonomy.
The Qur’an also prioritised the welfare of the less fortunate when it came to state revenues. It outlined principles of budgeting and displayed a compassionate concern for the poor.
The purposes of public welfare expenditure are clearly defined, encompassing the needs of society and the state. Such expenditure is not meant for the affluent but for the indigent and the poor, the officials entrusted with collecting and administering funds (wages for the administrative service), those who need to be won over to Islam (diplomatic expenditure), individuals seeking freedom from bondage, those burdened by chronic debt incurred in good faith, the cause of God (encompassing environmental and social welfare struggles such as education, healthcare, defense, and communications), and the facilitation of travel for wayfarers (see the Qur’an, chapter al-Tawbah, 9:60).
It is crucial to note that these revenues were not considered the private property of the head of state.
In Islam, the government assumes the role of a trust, a service, wherein the functionaries truly act as servants of the people.
It is stipulated that the ruler should possess sovereignty and wield substantial power to enforce all laws, preserve the territorial integrity of Islam, and ensure equity for the oppressed against their oppressors.
The ‘Aqa’id al-Nasafiyyah, a twelfth century important treatise on the creed of Islam, emphasises the necessity for Muslims to have a ruler who diligently fulfils various responsibilities.
Such responsibilities include implementing their laws and administering divine ordinances, maintaining fortifications, equipping armies, collecting legally prescribed alms tax, suppressing the use of force, combating robbery, apprehending highwaymen, arranging worship on Fridays and Islam’s festive occasions, resolving disputes among the faithful, endorsing testimony based on legal rights, and facilitating the marriage of minors without legal guardians. Consequently, the duties and functions of Madani state encompass four crucial domains: the Executive, responsible for civil and military administrations; the Legislative, tasked with creating and enacting civilisational, Islam-based laws; the Judicial, ensuring justice and fair resolution of conflicts; and the Cultural, fostering a vibrant societal fabric that upholds and promotes universal, religion-based values.