Revisiting the Prophetic Archetype : Relevance and Reflections in Contemporary Indian Sirah Discourse

– Danish Nabi, Syed Basharat Bukhari

Abstract

Since the beginning of the 21st century, scholars from both the Muslim and Western worlds have gradually changed their approach to Sīrah literature. Rather than producing full biographies of  Prophet Muhammad , contemporary works tend to focus on specific themes/ aspects of his life, particularly his efforts in fostering peaceful and pluralistic societies. Indian scholars such as Khalid Saifullah Rehmani, Yasin Mazhar Siddique, Jalaluddin Umari, and Maulana Wahidudin Khan have embraced this approach. This study examines how these scholars extract lessons from significant events in the Prophet’s life—such as the Pact of Hilf al-Fudul, Hijrah to Abyssinia, the Treaty of Hudaybiyya, and the conquest of Makkah. They highlight how the Prophet effectively utilized the norms and culture of his society to spread dawah and support the early Muslim community in Makkah. These scholars not only analyse these narratives but also reclaim them for contemporary Muslims in India and all around the world. Their main and overall aim of this collective endeavour is to promote peace and interfaith harmony. Through a comparative analysis of their works, this paper illustrates how Sīrah literature serves as a valuable resource for Muslims living as minorities, providing frameworks for peaceful coexistence, active societal participation, interfaith harmony and the protection of religious and cultural identities within non-Muslim majority contexts.

Keywords: Sirah, Peaceful Coexistence, Pluralist Societies, Inter-faith Harmony

1.1 Introduction

The life of Prophet Muhammad  is vital for contemporary Muslims, serving as a primary source for understanding and contextualizing their beliefs and practices. His experiences are interpreted by Muslims to guide them in various aspects of life. Viewed as a model for emulation, he represents the ideal of humanity, and his teachings are seen as directions that should be implemented in daily living. Historically, the Islamic tradition has relied on the Qur’an and the Prophet’s  life and teachings to address a wide range of social, political, ethical, and legal challenges and same trend has been followed by contemporary Muslim Scholarship. This significance cannot be overstated; the manner in which Prophet Muhammad  lived  his life is internalised by millions of Muslims to ensure his teachings remain relevant and practicable. Given the profound impact of his life, Sīrah has been studied meticulously over the centuries. Although there is broad consensus regarding the content of the Sīrah, interpretations of these sources have varied throughout history and continue to evolve even today. (Sertkaya, 2020).

Danish Nabi, Senior Research Fellow, Shah-i-Hamdan Institute of Islamic Studies, University of Kashmir, Sri Nagar, Jammu & Kashmir. Email ID: danish.isscholar@kashmiruniversity.net Syed Basharat Bukhari, Did his Masters in Islamic Studies from the Same University.

The same perspective can be applied to contemporary Indian Muslim scholarship on the Sirah. During the Makkan phase of the Prophet’s  mission, Muslims lived as minorities in both Makkah and Abyssinia. Scholars such as Yasin Mazhar Siddique, Khalid Saifullah Rehmani, Wahiduddin Khan, and Jalaluddin Umari highlight the strategies of the Prophet  and his companions employed in engaging with non-Muslims in these regions based on the narratives related to Mecca and Abyssinian period. These scholars derive insights from this historical period to propose a framework for Muslims to conduct dawah, preserve their identity, and establish agreements based on social justice with non-Muslim communities. While their work is primarily centered on the Indian context, their thoughtful approach is applicable to Muslim minorities across the globe.

1.4. Social Justice and Prophetic Paradigm:

The life of Prophet Muhammad  is an epitome of social justice, compassion, and moral integrity. Even before his prophethood, he was known for his honesty, wisdom, and deep concern for the well-being of his society. Prophet in early life led a typical life among his people, being friendly, well-liked, and highly regarded. His avoidance of any immoral activities further elevated his status. Additionally, he actively participated in matters that were important to his tribe and community. One of the most notable events from this period before his prophethood was his involvement in Hilf al-Fudul, an alliance he later endorsed during his prophethood, advocating for similar initiatives.(Salahi,2008).This action   of the Prophet  demonstrate that combating oppression and injustice, supporting the oppressed, and ensuring fairness for the vulnerable are key elements of his Sunnah and a responsibility for all believers. It is not sufficient for Muslims to only safeguard themselves while remaining silent observers to the oppression and injustice experienced by others in society. In the modern society as Adil Salahi, a prominent Sirah scholar, argues there are people who suffer from discrimination and social inequality, yet have we ever made an effort to address their issues and free them from oppression? If only we had created something similar to Hilf al-Fudul here to support those who are marginalized.(Salahi,2008)

Yasin Mazhar Siddiqui, a prominent Sirah scholar of India, expands this idea as he explains that one strategy for Muslim minorities in today’s world is to form alliances with secular, patriotic groups, and political organizations. (Siddiqi, 2006).Siddiqui further observes that minorities typically show minimal interest in political affairs, revealing a sense of indifference and disillusionment. This predominantly negative and cynical outlook poses a significant danger to the minority community, as it makes them appear insignificant in national politics and, more critically, jeopardizes their security. Therefore, it is crucial for Muslim community and leaders to engage closely with social organizations. Such involvement can enhance their security and foster mutual love and understanding with non-Muslims.(Siddiqi,2006).He also emphasizes the importance of cooperation and engagement between Muslim minorities and the ruling party and political order of the time. Whenever possible Muslims  should work together with state authorities and political organizations, as long as it serves to protect the interests of their community. They should also advocate for government positions proportional to their population, as this is their rightful claim.(Siddiqi,2006)

In line with this,Wahiduddin Khan another Indian Scholar, notes that during that time, there were various ethical and reformative pacts among the Arabs. For instance, the Banu Abd al-Dar and their allies convened near the Ka’bah, swearing oaths to support one another and not to betray each other. The Prophet did not dismantle these reformative agreements; rather, he endorsed them. He stated that the agreements made during the period of ignorance (Jahiliyyah) were only further reinforced by Islam. (Khan,2003)

Khalid Saifullah Rehmani, a prominent Scholar and General secretary of Fiqh Academy India, contextualizes these ideas with modern Indian democracy as he mentions that under this democratic system of India, despite being in the minority, Muslims are participants in governance. Although, in practice, some instances of injustice may be felt, constitutionally, religion does not hinder their progress. Muslims are free to perform their religious practices and rituals, and they have the freedom to express their thoughts and opinions. Moreover, they are even allowed to propagate their religion. These are the facilities that Muslims did not enjoy during their life in Makkah. However, despite this, Muslims in India’s current situation can still draw substantial guidance from Prophet’s life in Makkah and, in its light, formulate a course of action for themselves. (Rehmani,2008)

What these scholars collectively remind us is that Muslim minorities today have a responsibility to be actively involved in the social and political fabric of their societies. The life of Prophet , even before he received revelation, shows us a powerful example of standing up for justice, building alliances, and working for the good of the community. His participation in efforts like Hilf al-Fudul wasn’t just symbolic—it was a real commitment to fairness and dignity for all, especially the vulnerable. In modern democracies like India, where Muslims have the freedom to speak, organize, and practice their faith, the message is even more relevant. Instead of withdrawing from public life, Muslims are encouraged to engage thoughtfully and strategically—to build relationships, speak up for their rights, and contribute to a just society. Sitting on the side-lines isn’t an option. As followers of the Prophet , it’s our duty to carry forward his legacy of compassion, justice, and cooperation.

1.5 Dawah Methodology and the Challenges

The Makkan period of Prophet Muhammad’s life offers a significant range of da’wah principles, extensively discussed by number of Sīrah scholars. From the moment he received the first revelation, the Prophet demonstrated a steadfast commitment to the mission of delivering the divine message. During the first three years of his prophethood, he adopted a cautious and private approach to da’wah, targeting individuals who he believed were more open to accepting the message without hesitation. This strategic and discreet propagation reflected his profound wisdom in recognizing the social dynamics of Mecca. When the divine command came to openly proclaim the message, the Prophet shifted his approach to public da’wah with unwavering enthusiasm and strategic insight, attempting to invite as many people as possible to embrace Islam. This public phase, however, was met with intense persecution, as both the Prophet and his followers were subjected to ridicule, oppression, and violence. This persecution persisted for a decade until the Prophet migrated to Madinah, marking a pivotal moment in Islamic history. Throughout the thirteen years of his Makkan prophethood, the Prophet  devised and implemented various strategies to endure the hostility while continuing to spread the message. These strategies established a foundational framework of da’wah principles that remain relevant and can be applied in contemporary contexts.

Professor Siddiqui draws several lessons for minority communities from the Prophet’s  thirteen years of efforts. He begins by providing an overview of the Prophet’s  approach, stating that within a mere thirteen years, the Prophet   expanded Islam from a single individual to a community of hundreds in Makkah. As the strength of preaching increased, Islam spread throughout the Arabian Peninsula, eventually leading to the establishment of a Muslim-majority state in Madinah. In Abyssinia, the global aspect of the Muslim community became evident. This remarkable growth was solely due to the Prophet’s  dedicated preaching. Without his sincere efforts and the vital support of his Companions, the Muslim community would not have achieved such depth and breadth.(Siddiqi,2006)

After giving a general overview of the Prophet’s  life in Makkah,  Siddiqui shifts in delineating key principles. He emphasizes that there is no magical formula for transforming a minority into a majority. However, what guarantees both the survival and the identity of a minority is the vigorous preaching of faith. This effort stems from a genuine concern and love for humanity. If someone believes their faith is the key to success in this world and salvation in the next, they are obliged to share it with others, particularly their fellow countrymen. Achieving personal success should not blind a person to the well-being of their friends, family, and society as a whole. They should strive to save others from the torments of Hellfire. (Siddiqi,2006)

The Prophet’s  primary strategy in Makkah according to Siddiqui, was the preaching of Islam, and the methods he used remain equally valid and effective today. His private approach to preaching was not exclusively to the minority phase in Makkah; it is just as applicable in similar societies today. In fact, it is even more relevant given the current mind-set of people. The key point is that preaching is incredibly powerful. Persistent effort can overcome great difficulties, and the divine message will inevitably influence people if delivered with consistency. For Siddiqui, Consistent action holds significant psychological value and effectiveness, benefiting both individuals and the community. It fosters a collective spirit in their beliefs and thoughts. During the minority phase, the Prophet  preached with unwavering dedication, adapting to the challenges of that time. However, in the Madīnan period, the circumstances changed, leading to a different approach that reflected the new context and dynamics at play. (Siddiqi,2006).

Siddiqui then emphasizes the wisdom and implications of private dawah, noting its universal effectiveness. The Prophet’s  strategy remains timeless, as he directly engaged with individuals, groups, and gatherings to share his message, irrespective of the time or place. As the outreach expanded and the truth began to resonate, many seekers approached the Prophet   on their own. This, however, was separate from the act of preaching itself. Another key principle was that the message of Islam should be shared with everyone through all available means. Alongside his Companions, the Prophet  went door-to-door and utilized caravans to spread the message, winning hearts through their worship. New converts were encouraged to return to their hometowns as preachers, facilitating the spread of Islam. For thirteen years, the Prophet  employed these methods successfully, offering guidance for Muslims—whether in minority or majority contexts—to utilize all forms of communication available today, such as oral, written, radio, television, and the internet, as these can have significant and far-reaching effects.(Siddiqi,2006)

Siddiqui further asserts that private preaching is particularly important for Muslim minorities today, as unnecessary publicity can provoke strong reactions that deter people from embracing the truth. Opponents often engage in propaganda that intensifies such reactions, leading many to dismiss the message entirely. When preaching Islam, conveying the message appropriately is crucial. Once a community is strongly established, the truth may be preached publicly, but it is not mandatory. Public preaching can be adopted if beneficial; otherwise, it should be avoided. Ultimately, the goal is to convey the message of Islam, not to adhere to a specific method.(Siddiqi,2006)

Siddiqui then shifts to highlight the importance of the Quranic approach to dawah, asserting that the Quran was central to the Prophet’s  method of preaching. While other sources of thought can be valuable, the Quran, as the word of God, has a unique impact, especially when experienced in its original Arabic. We should not mistakenly believe that non-Arabic speakers cannot benefit from the Quran in its Arabic form; this reflects a misunderstanding of the Quran’s effectiveness. If necessary, translations can be used to help target audiences fully grasp the message, but the Quran’s profound impact is inherent in its Arabic language and divine structure. Historical evidence shows that many individuals and groups have embraced Islam after hearing the recitation of the Quran, which has the power to open hearts and influence minds, leading to conversion. The Quran can resonate with everyone, from ordinary individuals to intellectuals. The survival of the Muslim community hinges on maintaining a strong connection with the Quran; without its guidance, the community risks becoming directionless and easily swayed.(Siddiqi,2006)

Rehmani complements this perspective urging Muslims today that it is essential for them to cultivate positive thinking and abandon the mind-set of viewing other communities as adversaries. He emphasizes that Muslims should see themselves not merely as a community but as an ideological group united by a single mission: peaceful dawah. This endeavour should be approached with genuine goodwill, even in the face of perceived oppression or mistreatment. They must convey God’s message as revealed in the Quran and the Sunnah of the Prophet . Without this commitment, no other action will save them from punishment in the Hereafter. For over a century, violence carried out in the name of Islam has persisted without yielding any positive outcomes; it has been a complete failure. Such violent actions have proven counterproductive for Muslims themselves, as the negative consequences clearly indicate a lack of divine support. If they had received God’s assistance, they would have seen success. This situation calls for Muslims to revaluate their actions, renounce violence, and focus on peaceful dawah. This approach is the only way to earn God’s blessings. (Rehmani,2008)

Rehmani emphasizes the importance of starting da’wah and reform within one’s own home and family. He argues that one should not focus solely on inviting people from distant places, giving speeches, and gaining recognition for their knowledge while neglecting their immediate surroundings. He likens this to a "clay lamp" that may shine in the distance but leaves its surroundings in darkness, unlike an "electric bulb" that illuminates both near and far. If you ignore the reform of your own household while trying to guide others, people may question your sincerity and impact.Rehmani recalls an instance when the Prophet  invited the Quraish to a meal, highlighting that hosting gatherings with food for sincere da’wah is a Sunnah of the Prophet  and an effective approach. By making guests feel comfortable, one can then share the truth of the religion in a warm and inviting atmosphere. This fosters affection and compassion, making listeners more receptive to the message. He suggests organizing regular meal invitations, such as iftar parties, Eid celebrations, wedding banquets, and birth ceremonies, to engage non-Muslims and present the message of Islam appropriately. Additionally, medical camps can serve as another means of spreading the message. Unfortunately, many Muslims today for Rehmani host such events primarily for political or material reasons, often including non-Muslims, but they rarely focus on using these occasions for genuine da’wah and missionary purposes. (Rehmani,2008)

Rehmani further highlights that the Prophet’s announcement from Mount Safa teaches us two important lessons about public dawah (invitation). First, it is crucial to utilize the available and permissible means of communication in every era to spread the message of Islam. The Prophet  did not restrict himself to a single method; instead, he adapted his approach to suit the mindset, customs, and communication styles of different times and places, as long as they were Islamically permissible. For example, even though the polytheists of Makkah used Mount Safa for important announcements and idols were present there, the Prophet  still chose this traditional method to convey his message. Likewise, during the Hajj season, various fairs and gatherings took place where people often showcased their families and accomplishments. The Prophet  took advantage of these opportunities to propagate the true religion, personally attending these gatherings to invite people to Islam. (Rehmani,2008)

Rehmani emphasizes that a da’i  should uphold an exceptionally high standard of character and ethics, ensuring that no one can criticize their conduct. This distinction sets the lives of prophets apart from those of worldly political and social leaders. While leaders may offer their ideas and make grand promises—claiming they will bring prosperity—they often lack the courage to transparently share their own lives. They rarely invite scrutiny of their personal integrity, saying, "I grew up among you; if I’ve been dishonest or unjust, point it out," because they know their lives are filled with flaws. In contrast, a true da’i must consistently work to maintain a life without blemishes, positioning themselves to present their personal character alongside their message. (Rehmani,2008)

Rehmani highlights that the Prophet’s  prayer after being ridiculed in Taif exemplifies complete submission and humility before Allah. This deeply discouraging experience could have shattered the resolve of even the strongest individuals, leading many to lose hope in their mission. However, the Prophet’s  determination remained unwavering, and he continued to pursue his goals with steadfastness. Did the Prophet’s mission ultimately fail? As Rehmani argues ,Absolutely not! The fruits of his efforts in Taif were realized in later generations. Many of the descendants of those who opposed and rejected him later emerged as protectors of Islam, safeguarding it from false claimants to prophethood. Thus, no matter how challenging the circumstances, a da’ishould never lose hope or despair of any community. Often, those who initially vehemently opposed Islam are the same individuals who eventually embrace it. It is a natural law that from the deepest darkness of night, dawn emerges, and intense heat can lead to a refreshing downpour of mercy. (Rehmani,2008)

Jalaluddin Umari introduces a legal and contextual dimension as highlights the principle of remaining in Muslim-majority countries and engaging in dawah, noting that the Companions were permitted to migrate to Abyssinia only when conditions in Makkah became too restrictive, making it difficult to uphold their faith and propagate their message. This implies that if Muslims live in a country where they can freely practice their religion and have open opportunities for dawah, they have no reason to leave. Instead, their religious obligation is to stay, practice their faith, and actively work on spreading Islam and enhancing its status. He clarifies that relocating for livelihood or other worldly pursuits does not constitute migration in this context.(Umari,2022)

Collectively these, scholars present the Makkan phase of the Prophet’s  life as a comprehensive framework for da’wah that is especially valuable for Muslim minorities today. The Prophet’s  strategies—marked by gradualism, peaceful engagement, ethical conduct, emotional resilience, and contextual intelligence—offer a clear roadmap. The key takeaway is that da’wah should not be seen as a one-size-fits-all activity, but as a dynamic, adaptable process. Its essence lies in sincerity, strategic patience, and genuine concern for others. By embodying these values, Muslims can fulfil their prophetic responsibility and contribute meaningfully to the societies they live in, fostering mutual respect and understanding, even as a minority.

1.6 Utilizing Political Asylum(Jiwar System) a lesson for  Collective Engagement in Minority Context

The Prophet  and his companions frequently turned to non-Muslims for assistance and refuge, a recurring aspect of the Sirah, especially during the Meccan period. Key events, such as Abu Talib’s protection, the Muslim Asylum in Abyssinia, and seeking refuge with non-Muslim leaders like Mut‘im bin ‘Adi, illustrate various forms of support during times of persecution. These instances highlight the importance of alliances, kinship, and non-Muslim protection in their struggle. This strategy was crucial in safeguarding the early Muslim community and ensuring the continuation of the prophetic mission.

The life of Prophet Muhammad , particularly during the Meccan period, offers timeless guidance for Muslim minorities navigating challenges in non-Muslim societies. A key feature of this phase was the Prophet’s strategic engagement with existing social systems to secure safety and continue his mission. The Prophet  and his companions frequently turned to non-Muslims for assistance and refuge, a recurring aspect of the Sirah, especially during the Meccan period. Key events, such as Abu Talib’s protection, the Muslim Asylum in Abyssinia, and seeking refuge with non-Muslim leaders like Mut‘im bin ‘Adi, illustrate various forms of support during times of persecution. These instances highlight the importance of alliances, kinship, and non-Muslim protection in their struggle. This strategy was crucial in safeguarding the early Muslim community and ensuring the continuation of the prophetic mission.(Umari,2022)

Rehmani emphasizes that the Meccan period of the Prophet’s  life teaches Muslims the importance of utilizing available resources for their material and religious survival. In Makkah, despite the absence of a formal government or legal system, tribal protection and personal asylum (known as "Jiwar") were common practices. Members of a tribe would fully support their own, viewing any wrongdoing as a collective issue that required a unified response. This tribal loyalty blurred the lines between right and wrong, as everyone participated in supporting one another. During the Prophet’s  time, his uncle Abu Talib, as the chief of the tribe, ensured that he benefitted from this tradition of tribal protection. While Abu Talib was alive, the enemies of Islam were deterred from harming him. Even during the boycott of Shi’b Abi Talib, members of the Banu Hashim and Banu Muttalib tribes, many of whom had not yet accepted Islam, stood by the Prophet. If the entire tribe hadn’t joined in the boycott, the Makkans might have intensified their opposition, leading to harsher conditions for Muslims. However, the solidarity of Banu Hashim and BanuMuttalib prevented the opponents from escalating their actions beyond the boycott. This illustrates how Prophet and his companions capitalized on the law of personal protection and Jawar, with many seeking refuge from their non-Muslim allies. For instance, Abu Bakr also found temporary protection under Ibn Dughna. (Rehmani,2008)

Rehmani highlights the importance for Muslims in India and similar countries to leverage opportunities within the constitutional and legal framework as it’s essential to recognize that protection extends beyond mere physical safety; it encompasses safeguarding financial and economic stability, preserving culture and civilization, upholding religious values and rights, and defending language and literature. Muslims have a responsibility to pursue these objectives in accordance with their country’s laws. Rehmani emphasizes that the Prophet’s social life in Makkah illustrates how he effectively utilized the existing Arab social security system for himself and fellow Muslims. He received protection from the Banu Hashim clan, and when that protection was threatened due to actions by the clan leader, he sought refuge with another Quraysh family, the Banu Nawfal. Other Muslims similarly relied on their families for support, and when that support dwindled, they sought help from others. Those who found no assistance felt compelled to emigrate. In modern societies, political systems also offer safety and security for individuals and communities, with rights enshrined in state constitutions that ensure social rights and civil liberties. (Rehmani,2008)

Rehmani emphasizes that the law protects the life, property, and faith of all citizens, including minorities, who are entitled to these safeguards. It is essential for every minority to fully utilize their state constitution, along with its protective measures and provisions for safety and security. Being knowledgeable about their constitutional rights is crucial, and leveraging these benefits as a minority group can be more impactful when done collectively rather than individually. Therefore, Muslim minorities in all countries should unite to advocate for their civil liberties and rights, encouraging initiative and engagement. No constitution or security system can effectively support communities that do not actively defend themselves. Without securing their rights, progress becomes difficult. In today’s world, human rights commissions and minority organizations are present in every country, and Muslims should make the most of these resources. However, these institutions will be much more effective when Muslims pursue their rights actively and in unison. (Rehmani,2008)

Yasin Mazhar Siddiqui emphasizes the constitutional awareness and collective engagement is key. He mentions that the Prophet’s  social life in Makkah illustrates his strategic use of the Arab social security system, benefiting both himself and fellow Muslims. He relied on the protection of his family, Banu Hashim, and when that support was compromised, he sought refuge with the Banu Nawfal clan. Other Muslims also depended on their families for safety, and those who lost this support often had to emigrate. In contemporary societies, political systems offer promises of individual safety and security, with rights detailed in state constitutions that guarantee social rights and civil liberties. It is crucial for minorities to be aware of their constitutional rights in order to fully benefit from these protections. Individual efforts tend to be less impactful than collective action. Muslims, as a minority, should come together to advocate for their civil rights and liberties, promoting initiative and resilience. Communities cannot depend solely on constitutions or security systems if they do not actively defend their interests. Without securing their rights, they risk stagnation. Today, minorities and human rights commissions exist in numerous countries, and it is essential for Muslims to take advantage of these resources. However, their advocacy will only be genuinely effective if pursued actively and collectively. (Siddiqi,2006)

Together, these scholars argue that passivity is not an option. Just as the Prophet  strategically sought protection to continue his mission, Muslim minorities today must engage with and utilize their nations’ legal and social systems. This includes advocating for civil liberties, participating in civic processes, and forming coalitions when necessary. Protection is not merely physical—it encompasses economic, cultural, and religious well-being, and securing these aspects requires active participation, unity, and strategic planning

1.7 Conflict Resolution as a Model for Peace Building:

The life of Prophet  offers a compelling framework for conflict resolution.TheMakkan and Medinan periods of Prophet Muhammad’s  life are marked by significant differences, primarily in terms of power dynamics. In Makkah, Muslims faced considerable hardships and mistreatment due to their lack of power, while in Medina, they enjoyed a position of strength. Some Orientalists have criticized the Prophet for allegedly exploiting this power and resorting to violence. However, a careful and objective examination of his life reveals that the Prophet consistently preferred peace over violence. Numerous events and traditions support this peaceful outlook of the Prophet . (Sertkaya,2020)

When Prophet Muhammad  was 25 years old, the Kaaba was reconstructed due to a crack caused by rain. During this reconstruction, various clans were assigned different sections to build: the BanuAbd Manaf and Banu Zuhra worked on the wall with the door, Banu Makhzum and Banu Taym constructed the wall between the Yemeni Corner and the Black Stone, while BanuAbd al-Dar, BanuAsad, and Banu Adi were responsible for the area near the Hijr(Hatim), and the rear wall was built by Banu Hum and BanuHajjah. When it was time to position the Black Stone, disputes arose among the tribes, raising fears of potential violence. In response, Umayyah ibn Mughirah, a respected elder of Mecca, proposed that the first person to enter the Kaaba the next day would be given the honor of placing the stone. The following day, the Prophet Muhammad  was the first to enter. He requested a cloth, placed the Black Stone in its center, and asked one representative from each tribe to hold the corners of the cloth to carry it to its designated spot. Upon arrival, the Prophet  took the Black Stone in his  hands and positioned it in its rightful place. (Rehmani,2008)

Rehmani emphasizes that when differences like this arise within society, we should address them with wisdom and intelligence. It’s important to adopt an approach that accommodates and respects the feelings of various groups. Simultaneously, we must uphold honesty and truthfulness to ensure that people trust our integrity and sincerity. Given the current circumstances in India and the broader Islamic world, it is crucial to avoid extremism and instead embrace a path of moderation. (Rehmani,2008)

Wahiduddin Khan suggests that contentious issues can be resolved peacefully and gracefully by adopting a wise approach and involving all parties in the process. Often, these matters are tied to people’s sense of honour. When individuals feel their dignity is respected, addressing the problem becomes significantly easier. He further points out that after the proclamation of his prophethood,  Prophet Muhammad  spent about 13 years in Makkah. While some supported him, most Makkans became fierce opponents. When they realized that mere opposition wouldn’t stop his mission, they plotted to assassinate him. The chiefs of Makkah planned a simultaneous attack to eliminate the Prophet , aiming to end his movement of monotheism. This was a critical moment. One possible response could have been for the Prophet  to rally his companions and confront the attackers. However, he evaluated the long-term consequences of such an action. Given the circumstances, an armed confrontation would have been counterproductive. Instead, he chose the path of avoidance and migrated from Makkah to Madinah. Khan emphasizes that the Prophet’s  approach demonstrates his Sunnah (tradition) of not confronting conflict directly, but rather stepping away from it when necessary. This reflects a strategy of avoiding unnecessary conflict to preserve the broader mission, allowing individuals to conserve their strength and use it more effectively. (Khan,2003)

The second point highlighted by scholars is the Treaty of Hudaybiyya. After the onset of his prophethood, the Messenger of Allah  spent thirteen years in Makkah promoting monotheism, facing intense opposition and even threats to his life. Following divine instruction, he and his companions migrated to Madinah, which felt like a form of exile since returning to Makkah seemed unlikely. However, in the 6th year of Hijrah (6 AH), the Prophet had a vision of peacefully entering Makkah to perform ‘Umrah. On the 1st of Dhu al-Qi’dah, he departed from Madinah with around 1,500 companions, but the Makkans halted their journey at Hudaybiyya and denied them entry. After two weeks of negotiations, it was agreed that they would return to Madinah and could return the following year to perform ‘Umrah for three days before leaving. Although the companions were disappointed upon returning to Madinah after the Treaty, they eventually fulfilled the agreement by performing ‘Umrah the next year as planned.

Rehmani notes that while the Treaty of Hudaybiyya seemed like a defeat and humiliation for the Muslims at first glance, God, in His wisdom, deemed it a clear victory for them. The treaty showcased the strategic foresight of Prophet Muhammad . According to some accounts, the Makkans had formed an alliance with the Jews of Madinah to confront the Muslims, as demonstrated during the Battle of the Trench. This treaty effectively severed the stronger Quraysh from that alliance. Initially, the Prophet  aimed to reconcile with the Jews, but their deceitful behaviour revealed their untrustworthiness, leading him to focus on strengthening ties with the Quraysh instead. (Rehmani,2008)Rehmani notes that the incident of the Treaty of Hudaybiyya offers valuable lessons for contemporary Muslims, especially given the challenges they face today. It is crucial to study this significant event from the Sirahin detail, avoiding extremes and drawing relevant conclusions for current situations. One key lesson from the Treaty of Hudaybiyya is the opportunity it provided for the propagation of Islam. Prior to the treaty, ongoing conflicts and the threat of war had severely damaged relations with the people of Mecca, preventing them from reflecting on Islam in a peaceful setting. The Quraysh, regarded as the intellectual leaders of the Arabian Peninsula, had effectively obstructed the path of Islamic invitation. Until their hearts were won, it was unlikely that the wider Arab community would embrace Islam. The Treaty of Hudaybiyya facilitated a restoration of contact between the Makkans and Muslims, gradually softening the Makkans’ attitudes towards Islam and the Muslims. (Rehmani,2008)

When a group faces constant threats from enemies, Rehmani points out that it becomes difficult for carrying out the dawah. This was the case for the Muslims, who struggled to spread the message of Islam to other tribes while under threat from the Makkans. However, the Treaty of Hudaybiyya established peace with Mecca, allowing the Prophet Muhammad  to invite various rulers and leaders to Islam through letters sent to regions such as Abyssinia, Rome, Persia, Egypt, Damascus, and Yamama. Remarkably, all these letters have been discovered today. The treaty not only facilitated inviting the people of Mecca but also allowed the message of Islam to reach broader territories. As a result, Islam began to spread rapidly, evidenced by the positive response from the Negus of Abyssinia to the Prophet’s invitation. At Hudaybiyya, there were around 1,400 to 1,500 Muslims present, but by the conquest of  Mecca just two years later, that number had surged to over 10,000. By the Farewell Pilgrimage (Hajjat al-Wada‘) two years after that, the Prophet  was accompanied by more than 100,000 companions. This progression illustrates the vital role of da‘wahin uplifting the faith. The intrinsic alignment of Islam with human nature and its capacity to resonate with reason highlight its effectiveness in winning hearts and minds. This suggests that if contemporary Muslims prioritize da‘wah and actively work to spread Islam, they can achieve significant successes, mirroring the rapid expansion of the faith following the Treaty of Hudaybiyya. This teaches that strategic peace-building and outreach can lead to transformative growth in the Muslim community. (Rehmani,2008)

Another significant lesson which Rehmani extracts from the Treaty of Hudaybiyya is the importance of prioritizing reason over emotion. While courage and determination are vital for a nation’s dignity, it is essential that rational thought guides actions, especially in difficult situations. During the treaty, the Makkans attacked the Muslims multiple times, and although the Muslims captured some attackers, the Prophet  chose to release them instead of seeking revenge. This decision was part of a broader strategy, as some terms of the treaty initially seemed unfavourable, especially given the emotional toll of being denied entry to perform ‘Umrah after travelling so far. The treaty also highlights the need to disrupt enemy alliances. Following the Battle of the Trench, the Muslims faced a powerful coalition of the Makkans, Banu Ghatafan, and Jews. However, by isolating the Meccans through the treaty, the Muslims prevented them from supporting this alliance, which in turn deterred attacks from the Banu Ghatafan and Jews. In the contemporary context, Muslims are similarly facing global and national alliances against them. To counteract this, they need to adopt a strategic approach to fracture such coalitions that are formed with malicious intent. Overall, the Treaty of Hudaybiyya serves as a reminder of the power of strategic reasoning and unity in overcoming adversity. (Rehmani,2008)

Rehmani argues that, the Treaty of Hudaybiyya teaches that people respond to sincere and wise leadership. Initially, many companions of the Prophet felt humiliated by the treaty’s terms but ultimately submitted to his authority. This highlights the importance of unity within the Ummah; individual judgments can undermine collective strength and influence.The Prophet’s strategic approach was evident when he encouraged his companions to break their Ihram and offer sacrifices. Initially met with silence, it was only after he acted that they followed suit, illustrating the need to address emotions effectively. Overall, the Treaty represents a significant event in the Prophet’s life, showcasing his political wisdom and strategic insight. It symbolizes victory despite seeming defeat and is described in the Qur’an as a "clear victory." By applying these lessons today, Muslims can achieve similar successes. (Rehmani, 2008)

Wahiduddin Khan highlights the incident at Hudaybiyya as a key Sunnah of the Prophet Muhammad, emphasizing the importance of avoiding unnecessary conflict and addressing issues directly without letting pride interfere. He advocates for a wise approach that prioritizes understanding and resolving problems, even if it requires concessions. This strategy, termed "status quoism," is not about passivity but active engagement to navigate confrontational situations. The Prophet’s actions at Hudaybiyya exemplified this approach, leading to a "clear victory" as noted in the Qur’an, which set the stage for the Islamic movement’s growth and success. (Khan, 2003)

Khan argues that Hudaybiyya incident is not merely a single event in the Prophet Muhammad’s life but represents a foundational policy he consistently applied. The essence of the "Hudaybiyya spirit" is to avoid controversies and focus on achieving goals through non-confrontational means. This approach requires making unilateral concessions to the other party, which they perceive as their right at that moment. By adhering to this strategy, the Prophet  was able to minimize losses and maximize benefits throughout his life. In contrast, modern Muslims have engaged in conflicts for over a century, resulting in death and destruction. Following the Sunnah of the Prophet now demands an end to such confrontations and a shift towards the constructive development of Islam and the Muslim community, as this is the only viable path to success today. The Hudaybiyya principle for Khan transcends being merely a Sunnah; it embodies an enduring natural law. If this principle were adopted not only by Muslims but also by non-Muslim nations, all would experience similar benefits in their respective domains. (Khan, 2003)

Another event that these Scholars explain under the theme of conflict resolution and non-violent activism is that of the conquest of Mecca which happened in 630 A.D. Following a violation of a peace treaty by the Quraysh, Prophet Muhammad announced the revocation of the agreement. He led a secret march to Makkah with 10,000 companions, surprising the Makkans, who were unable to resist due to the overwhelming numbers. The conquest was achieved without armed conflict, as the Muslims were instructed to avoid bloodshed. The Makkans were assured safety if they remained indoors or sought refuge in the Kaaba or Abu Sufyan’s house.

Wahidudin discusses the significant moment of  Prophet Muhammad’s general amnesty towards the Quraysh following the conquest of Makkah. He notes that many of the Makkans at this time were still idolaters, having previously shown deep hostility towards the Prophet and his followers by expelling them, waging battles, killing companions, and attempting to assassinate him. Given their past actions, the prevailing custom would have dictated severe punishment, such as execution. However, the Prophet chose to forgive them, understanding the greater risk of allowing them to regroup and potentially threaten the nascent Muslim community again. Instead of retaliation, he gathered them at the Kaaba and, in a surprising move, declared, "Go, you are all free." This act of mercy, while risky, exemplified his trust in human nature. The response to this unexpected amnesty was profound; the former adversaries felt as though they had been resurrected, experiencing a psychological transformation from despair to liberation. This act of compassion led them to embrace Islam, turning former enemies into devoted supporters of the Prophet. Wahidudin emphasizes that this remarkable shift, where those who once opposed him became his staunch allies, was made possible only through the Prophet’s courageous decision to take a unique risk, highlighting an extraordinary moment in history rooted in forgiveness and faith. (Khan, 2003)

Rehmani emphasizes that the key lesson from the Conquest of Makkah is the power of forgiveness and clemency. Despite having total control over the city and the opportunity to punish his enemies, the Prophet   chose to pardon them and did not force anyone to embrace Islam. This act of graciousness toward the vanquished is rare in history. In contrast to the pride and superiority that often accompany victory, the Prophet  exhibited profound humility throughout the conquest. His demeanour was one of submission, as he kept his head bowed low, even touching the saddle of his camel. In his address to the conquered, he focused solely on the greatness of Allah rather than his own achievements, exemplifying how a believer should act during moments of success. Additionally, the Prophet  demonstrated strategic leadership by instructing the emigrants to refrain from reclaiming their former homes, which could have reignited conflict and civil strife. Instead, he advocated for a peaceful resolution, allowing those who had occupied the homes to retain them and encouraging the emigrants to return to Medina. This selflessness showcased the importance of prioritizing the broader goals of dawah over individual rights. (Rehmani, 2008)

Furthermore, Rehmani highlights the Prophet’s diplomatic approach towards Abu Sufyan, the leader of Makkah, who had declared safety for those who entered his house. When Hazrat Sa’d bin Ubadah made a statement that displeased the Prophet, he tactfully transferred the leadership banner from Sa’d to his son, ensuring Abu Sufyan’s honour while minimizing Sa’d’s potential disappointment. This incident illustrates the importance of considering the emotions and positions of others in leadership and conflict resolution. Overall, the Prophet’s actions during this pivotal moment reflect profound wisdom and a commitment to fostering unity and peace. (Rehmani,2008)

Above views of the  scholars illustrate that the Prophet’s  approach to power and conflict was never rooted in dominance or vengeance, but in justice, patience, and long-term vision. Whether resolving tribal disputes, negotiating peace, or leading victorious campaigns, his actions were always anchored in strategic wisdom, moral clarity, and a deep commitment to non-violence. His Sīrah provides a roadmap not only for Muslims but for all humanity—one that champions reconciliation over hostility, humility over pride, and purpose over provocation. In today’s world, where divisions and conflicts are rampant, returning to the prophetic model of conflict resolution can be a powerful tool for societal healing and positive change.

Conclusion

The paper investigates how Indian Muslim scholars have interpreted the life of the Prophet Muhammad  to address urgent issues such as social justice, seeking political asylum, da’wah, and conflict resolution. A comprehensive analysis of their works demonstrates that these scholars draw inspiration from the Prophet’s  life while contextualizing his teachings to meet contemporary challenges. The study highlights their focus on these themes within a theoretical framework that supports Muslims living in both majority and minority contexts. It indicates that for Muslims in minority situations, engaging with secular authorities and forming initiatives similar to the Hilf al-Fudhul is essential for tackling discrimination, inequality, and oppression. Furthermore, the scholars emphasize the significance of consistent and peaceful da’wah, grounded in the Qur’an, as a means to guide and sustain Muslim communities, whether in majority or minority settings. Just as the Prophet  utilized alliances, kinship ties, and support from non-Muslims to advance his mission, Muslims today can leverage lawful methods to safeguard their religious and cultural identity. The paper also emphasizes that by examining events such as the Treaty of Hudaybiyya and the conquest of Makkah within the Seerah, Muslims can learn to prioritize peace, dialogue, and da’wah to win hearts and minds, following the Prophet’s example. While this study highlights the significant contributions of Indian Muslim scholarship, it acknowledges its limited scope, focusing on a specific group of scholars and writings. Future research could broaden the scope to include diverse global Muslim perspectives or examine how these models have been applied in various contexts. Thus, reclaiming the Prophetic model transcends mere academic inquiry; it presents practical solutions for contemporary challenges. By revisiting and adapting these principles, Indian Muslim scholars provide pathways toward creating a more just, inclusive, and peaceful world. Their work demonstrates that the Prophetic tradition, anchored in compassion and justice, remains profoundly relevant today.

References

1. Sertkaya,Suleyman & Keskin,Zuleykha, A Prophetic Stance against Violence: An Analysis of the Peaceful Attitude of Prophet Muhammad during the Madinah Period.Religions 2020, 11(11), 587; https://doi.org/10.3390/rel11110587,p.1
2. Salahi, Adil , Muhammad Man and Prophet : A Comprehensive Study (London, Good Tress Press,2008) p.34
3. Ibid.,pp.40-41
4. Siddiqi, Yasin Mazhar, The Prophet Muhammad: A Role for Muslim Minorities ,(U.K,The Islamic Foudation,2006) p.184
5. Ibid.,p.184
6. Ibid.,p.185
7. Khan,Wahiuddin , Seerat e Rasool  ( Lahore: Ghanj Shakr printers,2003)p.18
8. Rehmani, Khalid Saifullah,Payam-e-Seerat:Asr-e-HazirkayPassemanzar Main(Hydrabad:Deccan Traders ,2008),p.111
9. Siddiqi, Yasin Mazhar ,Op.cit.,p.178
10. Ibid.
11. Ibid.,p.179

1. Ibid.
2. Ibid.,pp.179-180
3. Ibid.,p.180
4. Rehmani, Khalid Saifullah, op.cit.,p.79
5. Ibid.
6. Ibid.,p.80
7. Ibid.,p.81
8. Ibid.,p.82
9. Umari,Jallaluddin Said, Auraq-e-Seerat (Delhi: MarkaziMaktabaIslami Publishers,2022),pp.227-228
10. Ibid.,p.234
11. Rehmani, Khalid Saifullah ,op.cit.,p.114
12. Ibid.,pp.114-115
13. Ibid.,pp.115-116
14. Ibid.,pp.183-184
15. Ibid
16. Sertkaya,Suleyman& Keskin,Zuleykha.loc.cit
17. Rehmani, Khalid Saifullah op.cit.,p.47
18. Ibid.,p.115
19. Khan,Wahiuddin, Mutala e Seerat : Seerat e RasoolkaElmiwaTarikh e Pehloo,(Lahore:Printyard Printers ,2003),pp.77-119
20. Rehmani, Khalid Saifullah op.cit.,p.151
21. Ibid.,pp.152-153
22. Ibid.,pp.153-154
23.  Ibid.,p.154
24. Ibid.,pp.155-156
25. Khan,Wahiuddin, The Prophet Muhammad: A Simple Guide to His Life,(2003),p.143-144
26. Ibid.,p.148-151
27. Ibid.,p.154
28. Khan,Wahiuddin, The Prophet Muhammad: A Simple Guide to His Life,(2003),p.154-155
29. Rehmani,KhalidSaifullah op.cit.,p.163
30. Ibid.
31. Ibid