It is difficult to discuss separately the political and the military characteristics of the prophet’s leadership. He was the political leader and the chief of the first Muslim State in Arabia of which Madina was the capital. This chapter examines the prophet’s political communication.

Politics can be defined as the “art of ruling human societies”(Abd Allah, Political Systems, p. 9) (in Arabic). Or as the “Science of government" and the art of relationships of government, and is used to describe the group of affairs which concern the state or the manner followed by rulers (Kayyali & Zohairi, Encyclopaedia of Politics, p.327) (in Arabic).

The most important qualities of a military leader coincide with those required in the political leader, especially when the leader assumes the highest position in the state, or is establishing a state. Military leadership requires firmness and resolution while political leadership requires clemency, forbearance and wisdom. Having qualities for both kinds of leadership can rarely be found in people.

Methodology
Qualitative Content analysis is the method of data collection for this research: “ Prophet Muhammad style of Political Communication as a world leader.” This methodology is an approach to qualitative and research that is used to identify specific characteristics in textual messages (Morris R., 1994). The textual messages in this research are the speeches and conversations that the prophet had with his companions and followers. In addition, his orations or sermons that he delivered to address the mankind in general.

During the twenty-three years of the prophet-hood of Muhammad, there were many of the speeches, orations or sermons that Prophet Muhammad communicated to people. The message of Islam was not only for the people of the Arabia , but also was intended to be universal.

Contents analysis looks at the characteristics of communication messages, their contents and the producers of these messages ( Rubin, R.B., Rubin, A.M. & Piele, L.J.1996). The study is analyzing some of the speeches and events through which the prophet communicated the message of Islam to the people.

The unit of analysis of this study is the Prophet Muhammad’s individual speeches to his followers. Codes such as dates, events, locations and circumstances (peace or war). Using the content analysis, as a method to collect the data requires defining the categories involved in the research study. The definition of the categories will help to clarify the coding scheme and that will lead to the reliability of the research. (Hamza, M. J., May 1997)

The researcher is investigating the effects that the speeches of the prophet had on his followers. This will shed the light on the communication techniques and strategies that the prophet used to deliver his message to the world. The Prophet Muhammad’s techniques in his political communication and his leadership style played a significant role in accomplishing his goal in delivering the message of Islam to the world. Researching these techniques and style uncovered an important phase of the methods through which the religion of Islam is reaching 1.2 billion Muslims on the planet of Earth.

The prophet’s strategy in his leadership political communication was unique compared to other leaders. One of the primary duties of a political leader is to be aware of his surroundings and circumstances. This would give him the ability to look for solutions to improve it. The prophet did not seek to build a kingdom. He worked towards establishing a state, which embraced new principles, which went against the previous traditions.

A state rests on three pillars: people, land and political authority, which manages the affairs of people. The state can be defined as “A group of people who are living permanently on a specific geographical territory and who are subjected to a specific political administration.” (Abd Allah, Al Nodhom, p. 19)

The Prophet Muhammad spent 13 years in Makka facing war with peace, violence with calm, revenge withforgiveness and tyranny with the call of justice. During this period, he was able to build a community, which consisted of people ready to sacrifice their lives in the path of God and the new religion. The Prophet Muhammad became convinced that Qoraish would not allow him to make of Makka a “safe and strong basis” from which he can start to establish his state. He prepared the believers, the first pillar of the state. But he needed the land, the second pillar. That was why he turned to another city, which would be suitable to form his basis. He, firstly, chose Taef because it was the nearest town to Makka. Taef enjoyed a strategic location and its inhabitants were firm warriors. Thus he went to invite its leaders to Islam but they rejected him and harmed him. They even incited their children to harm him. Following this, he returned to Makka disappointed but still hopeful in God’s help and support.

The prophet did not give up and kept on calling to Islam other tribes, which used to make pilgrimage to Makka according to ancient Arab traditions. He met a group of 12 men from the city of Yathreb (Madina). In the next year, seventy-three Madinans came, met the prophet. He felt that he could look forward to having his safe and solid basis in Madina. When God revealed His permission to the prophet to immigrate to Madina, he realized that he had ensured the second element of his state: the land.

He still had to establish some sort of organization and political administration in order to have all the necessary elements of the state. The first thing he did after coming to Madina was to declare that his followers from Makka and Madina were brethren to each other. The prophet formulated a treaty to govern the relationships between the various elements of the new society, Muslims as well as non- Muslims. The treaty was called Al Sahifa (“document, treaty, covenant”). The treaty embodied the provisional constitution of the first Muslim State.

This chapter will discuss one of the prophet’s characteristics: forbearance. In the opinion of Aristotle, forbearance is the middle way between swift anger and passivity. Anger is not blameworthy when it is subject to the intellect. The blameworthy form of anger is when it is expressed towards things, which do not deserve anger, or for improper reasons, or when it lasts for a longer time than is proper.

According to al-Ghazzali, forbearance consists in curbing the power of anger and subjugating it to the intellect. In his opinion, the first stage is to imitate forbearance or restraint of anger. When he becomes accustomed to that for a time, then forbearance became his character. Natural forbearance is an indication of perfection of the intellect and its control over anger. Some studies define forbearance as self- control.

The prophet Muhammad was the highest example of forbearance because Allah taught him and taught well.

Allah says:
“Make allowances for people, command what is right, and turn away from the ignorant. If an evil impulse from Shaytan pricks you, seek refuge in Allah. He is all hearing, All-Seeing. As for those who are godfearing, when they are disturbed by visitations from Shaytan, they remember and immediately see clearly.”
The command is to be steadfast and seek forgiveness from Allah when you are angry and moved to revenge.