Abdullahi, Adamu Sulaiman2023-12-112023-12-112019-05-05Al-Tirmidhi M. The True Collection of Sunnan al Tinuidhi; English Arabic Translation Kreidly H. Beirruti Dar AL Kitab. (2002) Ameer Ali, Syed, the Spirit of Islam, Delhi: Islamic Book Trust, (1981) ' Andrea Tor, Mohammad the Man and His Faith, New York: Harper & Row, (1960) Asad, Muhammad. “The Principles of State and Government in Islam” Islamic Book Trust. Malaysia (1999) Dio, A.I.D. Shariah the Islamic Law. Taha Publishers, London, (1980) Dr. Fahd Muhammed taleb saeed al olaqi. “Prophet Muhammad’s Leadership: an Islamic view”. Advances in Social Sciences research Journal (ASSRJ)Vol. 2 No. 1, University of Jidha KSA, (2015) Donaldson, Dwight. The Shfite Religion: A History of Islam in Persia and I rak. London: Luzac, (1933) Fahad Obaidullah. “Islamic Shura: Religion, State and Democracy” Serials Publications, New Delhi. (2007)https://keffi.nsuk.edu.ng/handle/20.500.14448/2163The point about the Prophet’s role as a statesman is important because it is often used to say that violence was part of the faith from the beginning, especially now in a post-9/11 world. In other words, Muslims are violent because their Prophet was. However, learning about the Prophet Muhammad’s life and the early Muslim community in Medina will show that violence is not central to the faith, but that warfare within clear guidelines might be needed when diplomatic efforts fail. This is important to highlight, also, for some Muslims who use violence as a means to achieve certain ends and have contributed to the negative image of the faith. The Prophet used it as a last resort and never used it to instill fear into a people nor did he use it against his own. Terrorism and the violence we have seen by leaders in the Middle East against protesters, for example, deviate from the example set by the Prophet Muhammad over 1400 years agoenOther