One very important principle of the Prophet's policy was positive status quoism, that is, accepting the prevailing situation. However, the status quoism of the Prophet did not simply mean to accept the extant sets of circumstances for all time. It meant rather carving out a path for oneself by adopting a non--confrontational policy within the existing set-up. Far from leading to a state of inertia, this was a planned course of action.
The Prophet of Islam followed this principle in his life at Makkah as well as at Madinah. This is one of the reasons for his achieving such great success--within the short period of 23 years - as had never been achieved by anyone throughout the entire course of human history. The great benefit of such status quoism is that, by adopting this policy, one is instantly able to avail of opportunities for carrying out one's projects. One is in a position to utilize one's energies fully in one's mission without wasting one iota of effort. By avoiding unnecessary clash and confrontation, one is able to devote oneself to constructive activity to the fullest extent.
Positive Status Quoism in Religious Affairs
The Prophet Muhammad, may peace be upon him, received his first prophetic call in 610 A.D. in Makkah. This city was dominated by idolaters, who had placed in the Kabah 360 idols belonging to various Arabian tribes. The Kabah had, therefore, become a religious centre for all these tribes. The presence of these idols in the Kabah was totally against the beliefs of the Prophet, an upholder of monotheism in the true sense of the word. Yet rather than make efforts to upset the status quo in Makkah, he fully engaged himself in his task of spreading the word of God, availing of whatever opportunities were available-despite the presence of the idols.
In those days the Kabah was the gathering point of the inhabitants of Makkah, and meetings were held there almost daily. The Prophet began to make use of these gatherings for the purposes of da'wah. On his visit to the Kabah, instead of interfering with the idols, he would go to the people and recite the verses of the Qur'an to them. This policy of avoiding the idols and availing of da'wah opportunities proved to be a wise one: many people, profoundly influenced by the holy Qur'an, embraced Islam, and this without there having been any disruption of Makkah's peaceful atmosphere. This gave an added impetus to the Prophet's missionary endeavours.
Positive Status Quoism in Social Affairs
In Makkah, there was a public place known as Dar Al-Nadwah, which served as a political centre. This was dominated by the idolaters. When their opposition to the Prophet Muhammad, may peace be upon him, intensified, they took a unanimous decision to boycott the Prophet, his family and his followers. When the boycott too failed to inflict any harm on his mission, his opponents issued a death warrant from this same Dar Al-Nadwa.
When the Prophet heard of this, although his situation was now extremely serious, he did not attempt either to revoke the decision of Dar al-Nadwa or to launch a protest campaign supported by his followers. On the contrary, what the Prophet did was quietly leave the city for Madinah, a town 300 miles away from Makkah. Even after reaching Madinah, he did not devote any time to planning counter moves, but gave his full attention to the task of da'wah. This was also an example of positive status quoism. In this way, the Prophet, by avoiding direct confrontation with the situation at hand, found another vast field in which to continue his peaceful activities.
Positive Status Quoism in Political Affairs
When the Prophet migrated to Madinah, after thirteen years of his prophethood, the existing society of Madinah was composed of three groups-Muslims, idolaters, and Jews. Accepting that social set-up as it was, the Prophet established a system based on plurality. The status of Madinah under this system was that of a city-state, the Prophet being the head 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 da'wah mission. The result was miraculous. The multi-cultural society of the first phase was gradually transformed into a unicultural society in the second phase.
Positive Status Quoism in Post Related Affairs
Throughout a significant part of his life, Muhammad, may peace be upon him, 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 following the guideline given by the Prophet: "The head of state will be selected from amongst the Quraysh."
Ostensibly, it was an unusual injunction, for, according to the teachings of Islam, all human beings are equal. None enjoys any superiority over another. As such, this advice to select the leader from amongst the Quraysh was a form of discrimination. But it was realistic rather than discriminatory. This was another example of positive status quoism. In fact, over the centuries, in line with ancient traditions, the Quraysh had acquired the position of leadership in Arabia. A sudden change in this status quo would therefore have created insurmountable problems. That was why the Prophet advised the Muslims to accept the existing political system. As a result of this wise policy, Arab unity remained intact and the furtherance of the Islamic mission continued unhampered, even after the death of the Prophet.
Positive Status Quoism in State Affairs
Even after the demise of the Prophet Muhammad, may peace be upon him, this practice of positive status quoism continued in the early phase of Islam. One outstanding example is the policy adopted by the religious scholars during the latter half of the Umayyad period and the entire Abbasid era. The political system had been corrupted during this period. Yet almost all the great Muslim scholars of those times (ulema, traditionists, jurists) avoided setting themselves on a collision course with those in authority. The religious scholars were thus saved from the backlash of the Muslim rulers; while those who, opted for the course of confrontation with the rulers were removed from the scene.
This policy of non-interference in the political system left scholars free to produce that great treasure known as the library of Islam. It is a historical fact that almost the entire classical Islamic literature was prepared during this period. The development of the Arabic language, its grammar, its calligraphy, the exegesis of the Qur'an, the collection and editing of the hadith, the formulation of civil and religious laws (fiqh), the preparation of the literature of kalam (theology), etc.- all were developed during this period.
It is a fact that had the Muslim scholars and ulema of the age risen against a political system which they held to be corrupt, all this precious literature would never have come into existence, and the major part of the hadith, which enjoys the status of the second source in Islam, would not have been safely transferred to succeeding generations. The age of the press had not yet dawned, and the sole repositories of all Islam's spiritual riches were the memories of the surviving scholars. Had these scholars engaged themselves in political confrontations with the rulers, all the treasures of Islamic thought and practice would have been buried along with them.
In social matters, positive status quoism is thus an unalterable policy of Islam. It was by opting for this policy that the Prophet and his companions forged the great history of Islam which heralded a new era in all the religious and secular fields of human civilization.
Unlimited Scope of Patience
When the Prophet Muhammad, may peace be upon him, began his mission of tawhid (unity of God) in ancient Makkah, there existed as usual a status quo. The Quraysh had assumed the leadership of the town, and according to their beliefs, they had established an idolatrous system. Now the question arose as to how the Prophet Muhammad, may peace be upon him, should begin his work. It appeared that the status quo under the hegemony of the Quraysh would have to be abolished and only then would the path be cleared for Prophet's mission. At that juncture, certain basic guidance was revealed to the Prophet. God declared in the Qur'an:
Surely with every hardship there is ease; with every hardship there is surely ease. (94:5-6)
This means that although the status quo in Makkah appeared to be an obstacle, by the very law of nature, opportunities for the furtherance of his aims, opportunities also existed side by side. Therefore, any attempt to change the status quo was not to be made in the first stage itself. Without disturbing the prevailing situation, such opportunities as were available in other fields were to be utilized to promote the Islamic mission. The method Islam prescribes for the achievement of our goals, and the model example we find in the life of the Prophet, can be described in brief as a method based on patience. That is, remaining in harmony with the status quo and launching one's struggle in the sphere of the possible. In this respect, it may be called positive status quoism.
