Positive Status Quoism in Political Affairs

of state. Within this framework other social groups were granted the right to lead their lives as they wished and resolve their issues in accordance with their respective religions and cultures. This set-up provided another example of status quoism. It was by accepting the prevailing situation there that the Prophet began his peaceful dawah mission. The result was miraculous. The multi-cultural society of the first phase was gradually transformed into a unicultural society in the second phase. 4. Positive Status Quoism in Matters Relating to Prestige: Even after the Prophet’s departure from Makkah—his homeland—for Madinah, the Makkans, unflagging in their enmity, decided to launch an armed onslaught against him. Apart from several minor skirmishes, two major battles, Badr and Uhud, took place. These wars again disturbed the peaceful atmosphere required to carry out dawah activities. Therefore the Prophet negotiated with the Makkans and, accepting all their demands unilaterally, entered into a 10-year no-war pact, known as the Hudaybiyyah treaty. This was yet another example of positive status quoism. By the terms of this treaty the Prophet accepted the Makkan position exactly in accordance with their demands. By his acceding to their position, the Prophet was able to utilize all the opportunities for dawah work offered by the situation. This resulted in what the Quran called an ‘open victory.’ (48:24) 5. Positive Status Quoism in Post Related Affairs: Throughout a significant part of his life, Prophet Muhammad  was a messenger of God as well as the head of state. After his death the question arose as to who should be chosen to fill the latter position. This issue was settled by