Introduction
The concept of prophethood, known as Nubuwwah, and its inherent message, Risalah, stand as foundational pillars in the theological and societal framework of Islam. Far from being mere historical figures, prophets, particularly the final messenger Prophet Muhammad (peace be upon him - PBUH), are viewed as divine conduits, chosen by Allah to guide humanity towards spiritual enlightenment, moral rectitude, and social harmony. This article delves into the profound nature of prophethood and meticulously explores how the concept of Risalah (Divine Message) not only establishes the bedrock for individual moral accountability but also provides a comprehensive blueprint for the realization of social justice within an Islamic society. Through an in-depth analysis of Quranic injunctions, Prophetic traditions (Sunnah), and pivotal historical examples from the life of the Holy Prophet Muhammad (PBUH), this research will elucidate the symbiotic relationship between divine guidance, individual ethics, and collective societal welfare, demonstrating how Risalah fundamentally reshapes human interactions and governance towards a just and equitable order.
Follow CPF WhatsApp Channel for Daily Exam Updates
Led by Sir Syed Kazim Ali, Cssprepforum helps 70,000+ aspirants monthly with top-tier CSS/PMS content. Follow our WhatsApp Channel for solved past papers, expert articles, and free study resources shared by qualifiers and high scorers.
1. The Essence of Prophethood (Nubuwwah)
Prophethood in Islam is not merely a human endeavour but a divine appointment, a manifestation of Allah’s infinite mercy and wisdom towards His creation. It signifies a direct, unmediated communication from the Creator to humanity, delivered through chosen individuals. These individuals, known as prophets or messengers, are entrusted with the momentous task of conveying divine revelations, elucidating spiritual truths, prescribing ethical guidelines, and establishing pathways for societal reform.
1.1 Divine Selection and Infallibility
The selection of prophets is an exclusive prerogative of Allah, based on His infinite knowledge and wisdom. It is not attained through human effort, intellectual prowess, or moral superiority alone, but is a divine bestowal, signifying a profound trust placed upon specific individuals. This divine choice ensures that the message conveyed is pristine and free from human biases or imperfections, thus maintaining the absolute authority and sanctity of the divine word. The Quran unequivocally states this divine choice: اللَّهُ يَصْطَفِي مِنَ الْمَلَائِكَةِ رُسُلًا وَمِنَ النَّاسِ ۚ إِنَّ اللَّهَ سَمِيعٌ بَصِيرٌ "Allah chooses messengers from the angels and from the people. Indeed, Allah is Hearing and Seeing." (Holy Quran, Surah Al-Hajj, 22:75)
This divine selection implies a crucial attribute of prophets: Ismah (infallibility). Prophets are divinely protected from committing major sins and from intentionally relaying falsehoods about the divine message. This protection extends to their moral conduct and the precise transmission of revelation, ensuring that humanity receives the message untainted. Their infallibility in conveying the divine message ensures its purity and authenticity. This concept builds absolute trust in the message and the messenger, guaranteeing that what is received is indeed from God. The Prophet Muhammad (PBUH) himself stated, "My eye sleeps but my heart does not sleep," (Bukhari, Hadith 3570) indicating a state of continuous divine awareness even in his sleep. This Hadith, recorded in Sahih Bukhari, highlights his profound spiritual connection and constant readiness to receive revelation, further cementing his infallibility in conveying divine truth, making him the most reliable conduit for Risalah.
1.2 The Role of Revelation (Wahy)
The core mechanism of prophethood is revelation (Wahy), the divine communication through which prophets receive knowledge, commands, and guidance from Allah. This communication takes various forms, as described in the Quran: direct inspiration into the heart of the prophet, dreams that convey divine messages, or through the agency of angels, most notably Angel Jibreel (Gabriel), who delivered the Quranic verses. This direct intervention ensures that the message is precisely as Allah intends, without human interpretation or distortion at the point of reception. The Quran itself, the verbatim word of Allah, was revealed to Prophet Muhammad (PBUH) over 23 years, serving as the ultimate and most comprehensive revelation.
وَمَا كَانَ لِبَشَرٍ أَنْ يُكَلِّمَهُ اللَّهُ إِلَّا وَحْيًا أَوْ مِنْ وَرَاءِ حِجَابٍ أَوْ يُرْسِلَ رَسُولًا فَيُوحِيَ بِإِذْنِهِ مَا يَشَاءُ ۚ إِنَّهُ عَلِيٌّ حَكِيم "And it is not for any human being that Allah should speak to him except by revelation or from behind a veil or [that] He sends a messenger to reveal by His permission what e wills. Indeed, He is Exalted in Might and Wise." (Holy Quran, Surah Ash-Shura, 42:51)
This verse meticulously outlines the diverse modes of Wahy, underscoring its divine origin and transcendence. This process of Wahy ensures that the divine message is not a product of human intellect, philosophical speculation, or cultural biases, but a direct transmission of immutable truths. The Prophet's life and teachings, known collectively as the Sunnah, serve as an elaboration and practical application of this revelation. For instance, while the Quran commands believers to establish prayer (Salat), it is the Prophet's Sunnah that details the precise manner, timings, and components of these prayers. Similarly, the Quran enjoins Zakat (obligatory charity), but the Prophet's Sunnah clarifies the percentages, eligible recipients, and types of wealth subject to it. Thus, the Sunnah makes the abstract principles of Wahy comprehensible and actionable for humanity, providing the practical dimension necessary for implementing Risalah in daily life and societal structure.
1.3 Universal Message and Continuous Chain
Prophethood in Islam is characterized by a continuous chain of messengers, stretching from the first human, Adam, through Noah, Abraham, Moses, Jesus, and culminating with Muhammad (PBUH). Each prophet affirmed the core tenets of monotheism (Tawhid) , the absolute oneness of God, and called their respective communities back to divine submission, warning against idolatry and moral decay. This continuity demonstrates a consistent divine plan for human guidance throughout history, adapting to the specific needs and contexts of different eras while retaining the core message. وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَسُولًا أَنِ اعْبُدُوا اللَّهَ وَاجْتَنِبُوا الطَّاغُوتَ "And We certainly sent into every nation a messenger, [saying], 'Worship Allah and avoid Taghut (false deities).'" (Holy Quran, Surah An-Nahl, 16:36) This verse highlights the universal nature of the prophetic message, emphasizing that the fundamental call to worship the One God and shun all forms of false deities or rebellious powers has been consistent across all nations and times. Prophet Muhammad (PBUH) is regarded as the "Seal of the Prophets" (Khatam an-Nabiyyin), signifying the culmination of this prophetic chain and the perfection of the divine message through the Quran and his Sunnah. This finality, explicitly stated in the Quran (Holy Quran, Surah Al-Ahzab, 33:40: "Muhammad is not the father of any of your men, but [he is] the Messenger of Allah and the Seal of the Prophets."), implies that the Islamic message is complete, universal, and applicable to all times and places, rendering any further prophetic revelation unnecessary. This completion means that all spiritual, moral, and legal guidance necessary for humanity's success in this life and the Hereafter has been provided, eliminating the need for new prophets or updated messages. The universality of this final Risalah ensures that its principles of moral accountability and social justice are not bound by geographical or temporal limitations, making them eternally relevant.
CSS Solved Islamiat Past Papers from 2010 to Date by Miss Ayesha Irfan
Gain unmatched conceptual clarity with CSS Solved Islamiat (2010 – To Date) by Miss Ayesha Irfan, the definitive guide to mastering Islamiat for CSS with precision, insight, and unwavering confidence!
2. The Concept of Risalah (Divine Message)
Risalah literally means "message" or "mission" and, in an Islamic context, refers to the divine communication delivered by prophets to humanity. It encompasses the entirety of the guidance, laws, ethical principles, and societal norms ordained by Allah. Risalah is not merely a set of rituals or a theological doctrine but a comprehensive way of life, addressing spiritual, moral, social, economic, and political dimensions of human existence. It provides a holistic framework for individual conduct and collective societal organization, aiming to establish a balanced and just order on Earth.
2.1 Guiding Principles of Tawhid (Monotheism)
At the heart of Risalah lies the unwavering principle of Tawhid, the absolute oneness, uniqueness, and indivisibility of Allah. This foundational belief permeates every aspect of Islamic life and forms the core of the divine message delivered by all prophets, serving as the primary purpose of their mission. It liberates humanity from servitude to anything other than God – be it idols, human rulers, wealth, or desires – fostering true spiritual freedom, dignity, and self-worth.قُلْ هُوَ اللَّهُ أَحَدٌ * اللَّهُ الصَّمَدُ * لَمْ يَلِدْ وَلَمْ يُولَدْ * وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ "Say, 'He is Allah, [who is] One, Allah, the Eternal Refuge. He neither begets nor is born, Nor is there to Him any equivalent.'" (Holy Quran, Surah Al-Ikhlas, 112:1-4) This short but profound surah, known as the "Chapter of Sincerity," encapsulates the essence of Tawhid. The emphasis on Tawhid eradicates polytheism, idolatry, and all forms of Shirk (associating partners with Allah). Prophet Muhammad (PBUH) dedicated his entire Makkan period (13 years) to establishing this fundamental principle among a society steeped in idol worship, tribal loyalties, and various forms of Shirk. His steadfastness in proclaiming La ilaha illa Allah (There is no god but Allah) transformed a fragmented society into one unified by the belief in one God. This spiritual unity laid the groundwork for a morally coherent society where all individuals are equally subservient to one Creator, thereby eliminating hierarchical structures based on lineage, wealth, or tribal affiliation. The recognition of one ultimate authority fosters equality and breaks down barriers that perpetuate injustice, as all humanity stands equal before God, accountable to Him alone.
2.2 Ethical Framework of Morality and Values
Risalah provides a meticulously detailed ethical framework that governs individual conduct and interpersonal relationships, forming the basis for a virtuous society. It delineates virtues such as truthfulness (Sidq), honesty (Amanah), patience (Sabr), humility (Tawadu), compassion (Rahmah), and generosity (Jood), while unequivocally condemning vices like arrogance (Kibr), falsehood (Kadhib), injustice (Dhulm), oppression (Baghy), and backbiting (Gheebah). This moral code is not merely advisory but prescriptive, carrying divine sanction and promising immense reward for adherence and severe consequences for transgression. إِنَّ اللَّهَ يَأْمُرُ بِالْعَدْلِ وَالْإِحْسَانِ وَإِيتَاءِ ذِي الْقُرْبَىٰ وَيَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ وَالْبَغْيِ ۚ يَعِظُكُمْ لَعَلَّكُمْ تَذَكَّرُونَ "Indeed, Allah enjoins justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that you may take heed." (Holy Quran, Surah An-Nahl, 16:90) This comprehensive verse encapsulates the moral vision of Islam, covering aspects from individual behavior (Ihsan) to social responsibilities (Itaa’i Zil Qurba) and prohibiting a range of societal ills. The Prophet Muhammad (PBUH) perfectly embodied these ethical principles, serving as the Uswah Hasanah (excellent example) for humanity (Holy Quran, Surah Al-Ahzab, 33:21: "There has certainly been for you in the Messenger of Allah an excellent pattern"). His life was a living testament to Quranic ethics. For instance, even before his prophethood, he was known as Al-Amin (The Trustworthy) and As-Sadiq (The Truthful) by the Makkan community, a testament to his impeccable character recognized even by his adversaries. After prophethood, his teachings and actions consistently emphasized moral excellence. A notable Hadith states, "I was sent to perfect good character." (Malik, Muwatta, Hadith 1614) This Prophetic mission directly links Risalah to the cultivation of individual moral integrity, emphasizing that a just society cannot exist without morally upright individuals. His dealings, whether with companions, enemies, or even animals, exemplified the highest moral standards, making Risalah a practical guide for ethical living. For example, he advised a man who kept asking for advice repeatedly, "Do not get angry" (Bukhari, Hadith 6116), demonstrating the importance of self-control as a foundational moral trait.
2.3 Legal and Social Legislation (Sharia)
Risalah includes comprehensive legal and social legislation, known as Sharia, derived primarily from the Quran and the Sunnah. This legal framework is designed not merely for punishment but to establish a just and stable society by defining rights and responsibilities, regulating transactions, protecting vulnerable groups, and ensuring equitable distribution of resources. It provides clear guidelines for all aspects of life, from personal worship to governance, commerce, and family relations, aiming to achieve Maslahah (public welfare) and prevent Mafsadah (corruption).
The establishment of the first Islamic state in Madinah by Prophet Muhammad (PBUH) provides a prime example of Risalah transforming a chaotic tribal society into a structured, just community. The Sahifat al-Madinah (Constitution of Madinah), drafted shortly after the Prophet's migration, was a groundbreaking document that transcended tribal affiliations, establishing rights and duties for all residents, including Muslims, Jews, and other communities, under the rule of justice and law (Ibn Hisham, Sirat Rasul Allah, Vol. 1, pp. 501-504). It guaranteed religious freedom, mutual defense against external threats, and fair arbitration of disputes among its diverse populace, demonstrating Risalah's practical application in creating an inclusive and equitable social order. This document effectively laid the groundwork for a pluralistic society governed by principles of justice and mutual respect, derived directly from the divine mandate. The Sharia thus represents the practical manifestation of Risalah, providing the necessary legal infrastructure for a society built on moral accountability and social justice.
3. Risalah as a Foundation for Moral Accountability
The core message of Risalah imbues individuals with a profound sense of moral accountability, not only towards Allah but also towards fellow human beings and the environment. This accountability stems from the understanding that human actions are observed, recorded, and will be judged in the Hereafter, fostering a continuous internal monitoring system.
3.1 Individual Responsibility and Conscience
Risalah instills in the individual the concept of Taqwa (God-consciousness), which is the ultimate motivator for moral conduct. Taqwa implies an acute awareness of Allah's presence, leading to self-restraint from wrongdoing and diligence in fulfilling divine commands. This internal vigilance fosters a strong moral compass that guides behavior even in the absence of external oversight. It cultivates an inner sense of shame and fear of God, preventing individuals from transgression and prompting them towards good deeds.يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ "O you who have believed, fear Allah and let every soul look to what it has put forth for tomorrow - and fear Allah. Indeed, Allah is Acquainted with what you do." (Holy Quran, Surah Al-Hashr, 59:18) This verse serves as a powerful reminder of individual accountability and the perpetual awareness of divine scrutiny. The Prophet Muhammad (PBUH) consistently nurtured Taqwa among his companions through his teachings and personal example. For instance, when a companion asked for advice, the Prophet (PBUH) said, "Fear Allah wherever you are, and follow up a bad deed with a good one, it will erase it, and deal with people with good manners." (Tirmidhi, Hadith 1987). This comprehensive advice, widely cited in Islamic ethics, not only emphasizes the internal state of Taqwa but also provides practical steps for maintaining moral integrity and fostering positive social interactions. This emphasis on an internal, self-regulating moral code, driven by the consciousness of God, forms the bedrock of personal accountability, transcending mere external legal enforcement. It ensures that individuals strive for righteousness even in private, knowing they are ultimately answerable to their Creator, thus building a morally robust society from the ground up.
3.2 Accountability Through Free Will and Choice
The Islamic concept of Risalah recognizes human free will (Ikhtiyar) as a fundamental aspect of accountability. Individuals are not coerced into belief or action; instead, they are endowed with the capacity to choose between right and wrong, good and evil. This moral autonomy, however, comes with profound responsibility, as every decision and action has consequences, both in this life and the Hereafter. This freedom of choice makes accountability meaningful, as individuals are judged based on their deliberate actions, not predetermined fates. فَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ خَيْرًا يَرَهُ * وَمَن يَعْمَلْ مِثْقَالَ ذَرَّةٍ شَرًّا يَرَهُ "So whoever does an atom's weight of good will see it, And whoever does an atom's weight of evil will see it." (Holy Quran, Surah Az-Zalzalah, 99:7-8). This profound concept, revealed through Risalah, holds individuals accountable for even the minutest of their deeds, underscoring the gravity of every choice. The Prophet Muhammad (PBUH) exemplified this principle by consistently offering choices and guiding people towards the path of righteousness through persuasion and education, rather than coercion. When a Bedouin came and asked the Prophet (PBUH) about the best deeds in Islam, the Prophet did not force him but engaged with him, eventually guiding him towards deeds like prayer, Zakat, fasting, and Hajj (Bukhari, Hadith 8). This approach empowers the individual to make conscious moral choices and to internalize the values of Rislah. The emphasis on free will, coupled with the certainty of ultimate reckoning, cultivates a deep and personal sense of moral responsibility, as individuals are constantly aware that they are the architects of their own destiny in the sight of Allah.
3.3 The Day of Judgment (Yawm al-Qiyamah)
The ultimate manifestation of moral accountability in Risalah is the belief in Yawm al-Qiyamah, the Day of Judgment. This belief is a cornerstone of Islamic faith, serving as a powerful deterrent against wrongdoing and a strong incentive for virtuous deeds. The prospect of standing individually before Allah to account for one's entire life, every thought, word, and action, instills a deep sense of responsibility and purpose. It ensures that justice, though sometimes elusive in this world, will be perfectly administered in the next, reinforcing the integrity of the moral universe established by Risalah. وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا "And the record [of deeds] will be placed, and you will see the criminals fearful of that within it, and they will say, 'Oh, woe to us! What is this book that leaves nothing small or great except that it has enumerated it?' And they will find what they did present [before them]. And your Lord does not wrong anyone." (Holy Quran, Surah Al-Kahf, 18:49)
This Quranic depiction vividly illustrates the comprehensive nature of accountability on the Day of Judgment. The Prophet Muhammad (PBUH) constantly reminded his companions of the inevitability of the Day of Judgment, urging them to prepare through righteous deeds and abstaining from sins. For instance, he warned against oppressing others, stating, "Beware of injustice, for injustice will be darkness on the Day of Resurrection." (Muslim, Hadith 2578). This profound Hadith, found in Sahih Muslim, connects earthly injustice directly to its spiritual consequence in the Hereafter, reinforcing the imperative of social justice. He also taught, "The feet of the son of Adam will not move on the Day of Resurrection until he is asked about five things: about his life and how he spent it, about his knowledge and what he did with it, about his wealth and how he earned it and how he spent it, and about his body and how he used it." (Tirmidhi, Hadith 2416). This detailed interrogation covers every aspect of human life, emphasizing the breadth of accountability. This constant reminder of divine justice and the ultimate reckoning acts as a powerful moral compass, ensuring that individuals strive to live a life aligned with the divine message, knowing that every action, no matter how small, will be accounted for, thereby fostering a society built on integrity and justice.
4. Risalah as a Foundation for Social Justice
Risalah provides a holistic and dynamic framework for social justice (Adl), aiming to create a society where rights are upheld, needs are met, and dignity is preserved for all individuals, irrespective of their background, religion, or social status. It goes beyond mere legal equality to encompass equitable distribution of resources, protection of the vulnerable, and elimination of all forms of oppression (Dhulm). This comprehensive approach reflects Allah's attribute of Justice (Al-Adl) and His command for humanity to uphold it.
4.1 The Principle of Justice (Adl)
Justice (Adl) is a paramount principle in Islam, a core objective of Risalah and the very purpose for which prophets were sent. The Quran repeatedly emphasizes the imperative to establish justice in all dealings, whether personal, familial, or societal, making it a fundamental duty for every Muslim. It is not merely a recommendation but a divine command, placing it above personal inclinations, tribal loyalties, or even hatred towards adversaries. يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَآنُ قَوْمٍ عَلَىٰ أَلَّا تَعْدِلُوا ۚ اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ خَبِيرٌ بِمَا تَعْمَلُونَ "O you who have believed, be persistently Qawwameen (stand firmly) for Allah, witnesses in justice, and let not the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah; indeed, Allah is Acquainted with what you do." (Holy Quran, Surah Al-Ma'idah, 5:8) This verse unequivocally underscores the non-negotiable nature of justice, even towards adversaries, highlighting its link to Taqwa (God-consciousness). The Prophet Muhammad (PBUH) was the epitome of justice. During his time in Madinah, he adjudicated disputes among Muslims, Jews, and pagans with unparalleled fairness, setting a precedent for impartial judicial practice. A famous incident recounts a woman from a noble family of Banu Makhzum who committed theft, and some wished to intercede for her due to her high status. The Prophet (PBUH) famously said, "By Allah, if Fatimah, the daughter of Muhammad, were to steal, I would cut off her hand." (Bukhari, Hadith 3475; Muslim, Hadith 1688). This resolute commitment to justice, regardless of social status, lineage, or personal connection, vividly illustrates how Risalah dismantles systems of privilege and ensures equitable application of the law, laying a robust foundation for true social justice that prioritizes divine command over human sentiment or social pressure.
4.2 Economic Justice and Welfare
Risalah introduces comprehensive mechanisms to ensure economic justice and prevent the concentration of wealth in a few hands, aiming for widespread prosperity and poverty alleviation. Concepts like Zakat (obligatory charity), Sadaqah (voluntary charity), prohibition of Riba (interest/usury), and encouragement of fair trade practices are integral to this vision. These elements collectively form an economic system designed to promote equitable distribution, mutual assistance, and sustainable development, rather than capital accumulation for a select few.
The institution of Zakat serves as a potent and divinely mandated tool for wealth redistribution, obligating the wealthy to contribute a specific portion of their assets annually to the poor and needy. The Quran commands: خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِم بِهَا "Take, [O Muhammad], from their wealth a charity by which you purify them and cause them to increase." (Holy Quran, Surah At-Tawbah, 9:103). This verse highlights Zakat’s dual purpose: purifying the wealth of the giver and increasing blessings, while also purifying the recipient and alleviating poverty. The Prophet Muhammad (PBUH) actively implemented Zakat and established a treasury (Bayt al-Mal) to manage and distribute these funds. His policies ensured that the poor, the indebted, travelers, and other deserving categories (as specified in Quran 9:60) received their due. For example, during his leadership, the Prophet actively discouraged hoarding of wealth, stating, "Any owner of camels or cattle or sheep who does not pay their due (Zakat) will have them appear on the Day of Resurrection, larger and fatter than ever, and they will trample him with their hooves and butt him with their horns." (Muslim, Hadith 987). This warning emphasizes accountability for wealth. He also encouraged generosity and sharing, fostering a communal spirit where the welfare of the less fortunate was a collective responsibility. He himself lived a modest life, often distributing whatever came to him, demonstrating the principle of economic equity through personal example and systemic implementation, ensuring Risalah's economic justice principles were practical and impactful.
4.3 Protection of Vulnerable Groups
A hallmark of Risalah is its strong and revolutionary emphasis on protecting and empowering vulnerable groups within society, including orphans, widows, the poor, slaves (during the period when slavery existed, with strong impetus for emancipation), and women. Islam elevated the status of these groups, who were often marginalized, oppressed, and lacked basic rights in pre-Islamic societies. The Quran and Sunnah introduce specific injunctions and moral imperatives to ensure their dignity, rights, and welfare.
The Quran repeatedly enjoins kindness and justice towards orphans, forbidding any form of oppression or exploitation: فَأَمَّا الْيَتِيمَ فَلَا تَقْهَرْ "So as for the orphan, do not oppress [him]." (Holy Quran, Surah Ad-Duhaa, 93:9). This verse is part of a series emphasizing the care for the needy. The Prophet Muhammad (PBUH) himself was an orphan and championed their rights with profound empathy. He stated, "I and the guardian of an orphan will be in Paradise like these two," and he gestured with his index and middle fingers, demonstrating the proximity in reward (Bukhari, Hadith 5304; Muslim, Hadith 2983). This powerful encouragement for caring for orphans solidified their protection within the nascent Islamic society. Similarly, Islam granted women unprecedented rights regarding marriage, divorce, inheritance, and property ownership, a revolutionary step in 7th-century Arabia where women were often treated as property. The Prophet's Farewell Sermon (Khutbat al-Wada') specifically exhorted Muslims to treat women with kindness and fairness: "Fear Allah concerning women, for you have taken them as a trust from Allah, and you have made their private parts lawful to you by the word of Allah." (Muslim, Hadith 1218). These examples demonstrate how Risalah systematically addresses historical injustices and provides comprehensive legal and ethical frameworks for the protection and upliftment of the downtrodden, laying the ground for a truly just and compassionate society where no segment is neglected or oppressed.
4.4 Rights of Minorities and Non-Muslims
The concept of social justice embedded in Risalah extends comprehensively to the rights of minorities and non-Muslims living under Islamic governance. Islam guarantees them protection of life, property, and religious freedom, provided they abide by the terms of agreement (such as the Jizya tax, which was often less than the Zakat paid by Muslims and exempted them from military service). This principle establishes a pluralistic and inclusive society where religious diversity is acknowledged and protected, rather than suppressed.
The aforementioned Constitution of Madinah is a paramount historical example of this. It established a framework where Jewish tribes and other communities co-existed with Muslims, enjoying their distinct laws, religious practices, and autonomy, and were part of a unified defense against external threats (Ibn Ishaq, Sirat Rasul Allah,). The Prophet (PBUH) made it explicitly clear that violating the rights of non-Muslim subjects (Dhimmi) was a grave sin, incurring divine wrath. He said, "Whoever harms a dhimmi, I will be his opponent on the Day of Judgment." (Abu Dawud, Hadith 3052). In another narration, he stated, "Whoever kills a Mu'ahid (a person with whom a treaty has been made) will not smell the fragrance of Paradise, though its fragrance can be smelt from a distance of forty years." (Bukhari, Hadith 3166). These Prophetic directives institutionalized a deep sense of justice, security, and religious freedom for minorities, highlighting how Risalah transcends narrow communalism to foster a broad-based, inclusive social order founded on universal principles of equity and respect for human dignity, setting a standard for interfaith harmony and peaceful coexistence.
5. The Prophetic Methodology: Implementation of Risalah
The life of Prophet Muhammad (PBUH) provides a living and dynamic example of how Risalah is translated from abstract divine principles into practical societal change. His methodology was characterized by profound wisdom, strategic patience, compassionate leadership, continuous education, and the establishment of robust institutions that embodied the values of moral accountability and social justice. This holistic approach ensured that the message was not just preached but lived and institutionalized.
5.1 Gradualism in Legislation and Social Reform
The implementation of Risalah was characterized by a gradual approach, acknowledging human limitations, deeply ingrained societal habits, and the need for incremental change. This methodology ensured that societal norms and individual habits could adapt to divine injunctions over time, preventing undue hardship, fostering acceptance, and allowing for the deep-rooted transformation of a society from ignorance to enlightened submission.
For instance, the prohibition of alcohol, a deeply ingrained habit in pre-Islamic Arabia, was introduced in stages. Initially, the Quran advised against praying while intoxicated (Holy Quran, Surah An-Nisa, 4:43), then highlighted its harm as a major sin (Holy Quran, Surah Al-Baqarah, 2:219), and finally, it was absolutely forbidden, described as an abomination from Satan's handiwork (Holy Quran, Surah Al-Ma'idah, 5:90-91). This gradual approach allowed the deeply ingrained social habit to be phased out effectively without causing societal upheaval, demonstrating the wisdom of Risalah's implementation. Similarly, the abolition of slavery, though not immediately outlawed outright (due to its deeply embedded nature in the global economy of the time), was promoted through various means, including encouraging the freeing of slaves as atonement for sins (e.g., in cases of broken oaths or unintentional killings - Holy Quran, Surah Al-Ma'idah, 5:89; Surah Al-Mujadilah, 58:3), emphasizing the virtues of treating slaves kindly, and granting them pathways to self-emancipation. This gradual but firm implementation strategy, guided by Risalah, ensured that fundamental societal transformations were sustainable and accepted by the community, reflecting a pragmatic and compassionate approach to reform.
5.2 Education and Cultivation of Conscience
The Prophet (PBUH) prioritized education as a primary means to internalize Risalah's principles of moral accountability and social justice. He fostered a learning environment where the Quran and Sunnah were not just recited but taught, understood, and applied in daily life. This intellectual and spiritual cultivation built a generation committed to Islamic values, whose conscience was shaped by divine guidance. The establishment of Dar al-Arqam in Makkah, an early secret meeting place for Muslims, and later Masjid an-Nabawi in Madinah, which served as the first Islamic university and community center, exemplifies this focus on education. The Prophet (PBUH) personally taught, explained, and demonstrated the Quranic teachings. He sent teachers to different tribes and regions, and encouraged companions to seek knowledge, even encouraging literacy among prisoners of war from Badr in exchange for their freedom. Companions like Abu Hurayrah dedicated themselves to memorizing Hadith, preserving the Prophet's practical application of Risalah (Bukhari, Hadith 118). This emphasis on knowledge (ilm) and conscious awareness (Marifah) meant that adherence to moral accountability and social justice was not merely blind obedience but a deeply understood and willingly embraced way of life. By educating individuals, Risalah transformed them into active agents of justice and moral conduct, capable of discerning right from wrong and implementing divine commands with conviction.
5.3 Exemplary Leadership and Personal Conduct
The Prophet Muhammad (PBUH)'s personal conduct served as the ultimate embodiment of Risalah, proving its practicality and universal applicability. His character was a living Quran (Kana Khuluquhu al-Qur'an), demonstrating how moral accountability and social justice are lived realities. His humility, compassion, patience, unwavering commitment to justice, and impeccable honesty inspired his followers and provided a practical, tangible model for implementing divine commands in all facets of life. Even in moments of unprecedented triumph, such as the conquest of Makkah in 8 AH (630 CE), the Prophet (PBUH) displayed unparalleled mercy and forgiveness towards his former persecutors who had tormented him and his companions for years. Instead of retribution, he granted a general amnesty, famously stating, "Go, for you are free!" (Ibn Hisham, Sirat Rasul Allah), fulfilling the Quranic injunction for forgiveness (Holy Quran, Surah Yusuf, 12:92: "No blame will be on you today; Allah will forgive you."). This act of profound mercy, a direct reflection of Risalah's principles, solidified his leadership and attracted many to Islam. His fair dealings with non-Muslims, his advocacy for the poor, his respect for elders and children, and his just arbitration in disputes all provided concrete examples of Risalah in action. His life taught that true leadership, guided by divine message, is about service, justice, and compassion, thus inspiring individuals to internalize these values and apply them in their own lives and communities. His deathbed concern for the welfare of his Ummah (nation), his emphasis on protecting the vulnerable, and his insistence on paying debts and fulfilling trusts (Bukhari, Hadith 2387) further demonstrate his lifelong dedication to moral accountability and social justice.
6. Challenges and the Enduring Relevance of Risalah
Despite the comprehensive and robust framework provided by Risalah for moral accountability and social justice, Islamic societies throughout history have faced profound challenges in fully realizing these ideals. Deviations from the prophetic methodology and the core principles of Risalah have often led to periods of injustice, inequality, and moral decline, serving as stark reminders that the mere presence of the message does not guarantee its perfect implementation without conscious human effort.
6.1 Internal and External Challenges
Historically, internal challenges, such as the rise of despotic rulers who prioritized personal power over justice, the resurgence of tribalism and sectarianism over Islamic brotherhood, and the pervasive influence of personal greed and corruption, have often undermined the principles of Risalah. The transition from the Prophet's exemplary leadership and the Rightly Guided Caliphs (Khulafa-e-Rashidun) to hereditary rule in later dynasties, for instance, often saw the erosion of consultative governance (Shura) and accountability, leading to abuses of power and economic disparities. The Bayt-ul-Mal, intended for equitable distribution, sometimes became a tool for rulers' personal enrichment. External pressures have also played a significant role. Colonialism, which dismantled traditional Islamic governance structures and imposed foreign legal and economic systems, economic exploitation that created dependency, and geopolitical conflicts that destabilized regions, have all contributed to the erosion of social justice in various Muslim lands. These challenges often led to the fragmentation of Islamic societies and a departure from the holistic implementation of Risalah. The history of various Ummahs (nations) where leaders deviated from the Sunnah of the Prophet (PBUH) and introduced hereditary rule or concentrated wealth, illustrate the consequences of neglecting Risalah's principles. Such deviations led to the erosion of accountability, suppression of dissent, and widening economic disparities, demonstrating that the effectiveness of Risalah in shaping a just society is contingent upon faithful adherence to its principles by both rulers and the ruled.
6.2 The Enduring Relevance in Modern Contexts
Despite these historical and contemporary challenges, the principles of Risalah remain profoundly relevant and offer timeless solutions in addressing pressing global issues. The universal values of justice, human dignity, environmental stewardship, and equitable distribution of resources, inherent in Risalah, offer comprehensive frameworks for tackling modern problems such as rampant economic disparity, widespread human rights abuses, critical ecological degradation, social fragmentation, and moral relativism.
The Islamic prohibition of Riba (interest), for instance, offers a viable alternative to debt-based financial systems, promoting real economic activity, risk-sharing, and equitable wealth distribution through profit-loss sharing mechanisms. The emphasis on Zakat and Sadaqah (charity) presents a robust social safety net and a mechanism for continuous wealth redistribution, aiming to eradicate poverty rather than merely manage it. The Prophetic emphasis on consultation (Shura) in governance provides a model for participatory decision-making and accountability, contrasting sharply with authoritarianism. His environmental awareness, captured in Hadith like "If the Hour (the Day of Resurrection) is about to be established and one of you was holding a palm shoot, let him take advantage of it before the Hour is established and plant it" (Al-Adab Al-Mufrad, Hadith 479), highlights the importance of ecological responsibility. Thus, Risalah provides not only a historical precedent but a living, adaptable framework for individuals and societies striving for moral excellence and social justice in the complex modern world, demonstrating its eternal applicability and transformative power.
Conclusion
The concept of prophethood (Nubuwwah) and the divine message (Risalah) delivered through the Holy Prophet Muhammad (PBUH) serve as the fundamental bedrock for both individual moral accountability and collective social justice in an Islamic society. Prophethood, being a divine appointment characterized by infallibility and precise revelation, ensures the purity, authenticity, and completeness of the divine message. Risalah, with its core tenets of Tawhid (monotheism), comprehensive ethical framework, and intricate legal and social legislation (Sharia), cultivates a profound sense of individual moral responsibility, reinforced by the belief in free will and the ultimate accountability on the Day of Judgment. This internal moral compass, driven by Taqwa (God-consciousness), leads to virtuous conduct even in the absence of external enforcement. Furthermore, Risalah provides the definitive blueprint for a just society, mandating Adl (justice) in all spheres of life, promoting economic equity through institutions like Zakat and the prohibition of Riba, protecting vulnerable groups, and guaranteeing the rights of minorities and non-Muslims. The life of Prophet Muhammad (PBUH) stands as the quintessential embodiment and practical demonstration of Risalah, illustrating its implementation through gradual reform, extensive educational initiatives, and exemplary, compassionate leadership. While historical deviations and external pressures have posed significant challenges to the full realization of these ideals in various Muslim societies, the enduring relevance of Risalah lies in its timeless principles that offer comprehensive and sustainable solutions for building morally accountable individuals and genuinely just societies. It provides a guiding light and a transformative framework for humanity across all epochs, continuously calling towards righteousness, equity, and universal human dignity.
