PUBLIC RELATIONS IN

ISLAM
SUB: PUBLIC RELATION AND ADVERTISING

CLASS: M.A PREVIOUS ,
SUBMITTED TO : MAAM FATIMA







2013
ONAIZA ZAHID
KARACHI UNIVERSITY
11/11/2013
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Table of Contents
HISTORY OF PUBLIC RELATION ........................................................................................................... 3
Meaning And Introduction: ....................................................................................................................... 3
Definitions of PR by some renowned people: .......................................................................................... 3
Interpretation ............................................................................................................................................. 3
PUBLIC RELATIONS IN PRE-HISTORIC ERA ....................................................................................... 4
Ancient Origins of Public Relations ......................................................................................................... 4
Public Relations in Colonization............................................................................................................... 5
Globalization and Public Relations in Postcolonial Nations: Challenges and Opportunities ................... 6
HUMAN RIGHTS IN ISLAM ..................................................................................................................... 7
TREATY OF HUDAIBIYA ......................................................................................................................... 9
CONCLUSION: .......................................................................................................................................... 12
REFERENCES ........................................................................................................................................... 13













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HISTORY OF PUBLIC RELATION

Public Relations as a term was first formally used by Thomas Jefferson in the year 1807 ,while
drafting his seventh address to the congress delegates when he scratched out the words State Of
Thought and wrote Public Relations instead. Informally Sir Walter Raleigh used it even
earlier during the Land Rehabiliation Movement , while persuading people from different parts
of America to settle in the rural parts of Virginia. This was the first organized effort to win and
mobilize public opinion. In India , the term of course gained importance later through the Public
Relations Society of India (PRSI) in 1958.

Meaning And Introduction:
Public Relations, commonly called as PR is an activity aimed at increasing common &
understanding between an organization or individual & one or more groups called Publics.

Definitions of PR by some renowned people:

Frank Jefkins: Public Relations means what it says- relations with the public. It is practically a
self-defining term. It aims to create and maintain confidence. It is a system of communication
to create goodwill. It produces that intangible quality or asset-goodwill, and earns credit for
achievements.

K.R.Balan: The discipline which brings out the rewards in generating mutual understanding
and the risks involved in misunderstanding between individuals, groups, governments and
nations in this restless world the shape and content of which tend to be rapidly changing.

Editor of PR news: PR is the management function which evaluates public attitudes, identifies
the policies & procedures, of an orgnisation or an individual with pubic interests & plans &
executes a program or action to earn public understanding and acceptance.

Interpretation of the above definition-
1. It measures, evaluates & interprets the attitude of various related public.
2. It assists management in defining objectives for increasing public understanding & acceptance of
orgnisations products, plans, policies & personnel
3. It equates these objectives with the interests, needs & goals of various related public.
It develops, executes & evaluates a program to earn public understanding & acceptance
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PUBLIC RELATIONS IN PRE-HISTORIC ERA

Public relations is a natural, essential, and recurring element of human social interaction
Public relations is both old and young. It is ancient in its foundations, rooted in the earliest interactions of
people in societies long gone. It is contemporary in its expression as one of society's emerging
professions. Throughout history, public relations has been part of societies separated by miles and
centuries and has been practiced within many different cultural and social contexts. Whenever we look at
social interaction, we find elements of today's public relations practice: information, persuasion,
reconciliation, cooperation.
Ancient Origins of Public Relations
Ancient civilizations and medieval society offer glimpses at public relations-like
activities.
Ptah-hotep, the advisor to one of the ancient Egyptian pharoahs, wrote about 2,200 BCE
of the need for communicating truthfully, addressing audience interests, and acting in a
manner consistent with what is being said.
Archeologists have found ancient bulletins and brochures in ancient Mesopotamia (present-day Iraq)
dating to about 1,800 BCE. These publications on stone tablets told farmers how to sow crops, irrigate
their fields, and increase their harvests. These were important goals for monarchs who wanted their
followers to be well fed and prosperous, two requirements for a stable empire.
In 5th Century BCE Greece, the practice of democracy required that citizens could effectively argue their
point of view. The Sophists taught the skills of public speaking, often arguing whichever side of an issue
that hired them. Protagoras (right) is one of the best-known Sophist teachers.
In the 3rd Century BCE, the philosopher Socrates of Athens taught that, rather than the relativism of the
Sophists, effective communication should be based on truth. His student, Plato, carried on Socrates' work.
But it was Plato's student, Aristotle of Athens (left), who has contributed most to contemporary
communication thought. Aristotle analyzed persuasive communication and taught others how to be
effective speakers, specifically by developing compelling and ethical arguments to offer
verbal proofs. Aristotle's book Rhetoric remains influential to this day.
In the civil realm, Philip of Macedonia had conquered the whole of Greece. His son
Alexander the Great (right), was a student of Aristotle. Philip extended his rule throughout
Northern Africa, Asia Minor and India. Both rulers had gold and ivory statues of themselves
placed in towns and temples throughout the conquered lands as constant reminders of their
presence a common technique associated with public relations, still practiced in examples
such as commemorative stamps, monuments, stadiums, named buildings, and so on.
Elsewhere in the classical Mediterranean world, others also were studying communication. In Sicily,
Corax of Syracuse wrote a book about persuasive speaking. In Rome, Marcus Tullius Cicero (left)
developed the earlier Greek rhetorical method for presenting persuasive arguments in public and is
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considered one of Classical Romes greatest orators. Marcus FabiusQuintilianus from Spain operated a
school of rhetoric in Rome, teaching about the ethical content of persuasion and writing a book on
rhetoric.
The Roman general Julius Caesar, in the mid-First Century BCE, sent public
reports back to Rome about his military and political victories in Gaul. Later,
as ruler of Roman republic, he ordered the posting of ActaDiurna, regarded
as the first public newsletter, to keep the citizenry informed.
After a lengthy civil war that destroyed the 500-year-old Roman republic,
Augustus became the first Roman emperor in 27 BCE. Augustus courted
public opinion, realizing that he needed the support of the people in order to
reign successfully. One of his tactics was to commission the poet Virgil
(right) to write The Aeneid, an epic poem that identifies Rome as the
fulfillment of a divine plan and which depicts Augustus as being ordained by the gods to save and rebuild
Rome after the collapse of the republic.
Public Relations in Colonization
A more light-hearted detour on the road of public relations history lies in some of the exaggerations, often
not even plausible, that have accompanied what today we would call real-estate promotion.
Erik (The Red) Thorvaldson (right) discovered an uninhabited land of ice and snow in the North Atlantic.
Recognizing the power of words, he named it Greenland to attract settlers, whom he led there in 985. The
name was indeed misleading, for the ice melts for only a few months a year even in the southern coastal
land. Ironically, Greenland is less hospitable than neighboring Iceland. Climate change wiped out the
Greenland settlements and constricted those in Iceland.
In the 1580s Sir Walter Raleigh (left) sent glowing reports to England about
Roanoke Island off present-day North Carolina. Compared to England, this new
land had better soil, bigger trees, and more plentiful harvests, as well as friendly
Indians so he said, as he aimed to persuade other settlers to join this first
British colony in North America. But the wildly exaggerated promotion, while
successful in attracting settlers and financial backers, didn't match reality. The
island was largely swamp, food was scarce, sickness was prevalent, and harsh
treatment by the colonists turned the Indians hostile. The colony was abandoned
within two years. Virginia led the colonies in both the number of promotional
leaflets and in the degree of exaggeration within them.
In another effort to encourage European colonization in the New World, the
Spanish explorers and conquistadores (right), sent back to Spain enthusiastic
reports of a Fountain of Youth in Florida and of
Seven Cities of Gold in Mexico.Though they never found either, their stories helped spur immigration to
the Americas.
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Later the press in the Eastern United States promoted westward expansion
with a glorified view of life on the frontier. The legend of Davy Crockett
(left) and later stories about Calamity Jane and Buffalo Bill Cody were among
the persuasive messages developed to encourage expansion. Corporations
began using public relations to stimulate migration West. The Southern
Pacific Railroad hired a publicity agent to promote South California, and the
railroad commissioned artists to paint romanticized images of the Southwest.
Land companies hired promoters to attract settlers, and the government hyped
the California Gold Rush to foster public opinion for the war against Mexico.
In 1880, the Burlington Railroad spent $40,000 to promote land sales out
West that brought in almost $17 million. The Northern Pacific Railroad promoted land grants for Civil
War veterans along its route in the northern plains and mountain states; it even hired agencies and took
out newspaper ads in Germany, Scandinavia, and The Netherlands to attract European immigrants.
One can imagine future generations greeted by similar exaggerations about undersea colonies or the first
settlements on the moon. Hopefully tomorrow's public relations practitioners will exercise more ethical
restraint than some of their earlier forerunners.
Globalization and Public Relations in Postcolonial Nations: Challenges and
Opportunities
The promise of globalization remains illusory for millions of people early in the 21st century. While it has
lifted many out of poverty and fueled a growing middle class, it has also contributed to growing
socioeconomic inequities. This focuses on how globalization has affected those who live in postcolonial
nations, particularly in terms of economic inequities, nation branding and identity, world health,
environment and sustainability, agriculture, technology, labor, and human trafficking.
Against this backdrop, we should examine how and when public relations practices, whether sponsored
by governments, corporations, not-for-profits, activist groups, or other organizations, are contributing to
the discourses surrounding the policies and practices that address these issues. Public relations finds itself
in a critical juncture as it looks for new models that take into account the complexities of globalization
and the voices of those denied access to established power structures.
By concentrating on issues in postcolonial nations, we decenter western notions of public relations
practice and embrace the cultures, economies, and political structures that have been profoundly
influenced by the legacy of colonialism. Instead, the authors conceptualize public relations as a
communicative and relationship-building practice that can bridge the political- and cultural-economic
spheres of globalization, recasting practice as a central tenet of a global social justice agenda.
The purpose of this study is to examine critically how public relations is shaping globalization efforts and
practices in countries that have historically experienced western control. The study aims to document
those practices to solidify a commitment to participatory public relations that alleviates serious social
issues and inequities.
The need for listening and bringing together disparate publics leads us to ask four questions that drive this
book: What has been the role of public relations in defining issues of globalization, human rights, and
social justice? How has public relations discourse legitimized the advancement of globalization as an
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agenda for Western financial interests? How has it created competing discourses designed to address
growing social inequities? What actions and policies has public relations discourse written into and out of
consideration in the nations most affected by globalization?
The public relations is a truly international practice that stretches beyond corporate-driven, management-
by-objective approaches into a richer perspective encompassing cultural, economic, political, and
historical considerations. While a significant body of public relations scholarship embraces the tenets of
neoliberal economics, the authors use a case study approach focused on specific issues raised by
globalization to suggest that public relations practice contributes to social justice only when it is recast as
a participatory communicative practice.
As the debate over the benefits of globalization continues unabated, there is a need for public relations
scholarship to engage in that debate by challenging existing paradigms and theories. Public relations
scholarship that takes into account the perspectives of a broad global audience has become imperative.
This book outlines not only a wide ranging set of issues raised by globalization in postcolonial nations, it
ties those issues to public relations campaigns that are both alleviating and exacerbating those issues. This
studys orientation rests uneasily in the spaces among global disparities, discourses of colonization, and
public relations practices. It highlights the need for continuing theoretical development that embraces
both structural constraints and situational contexts, delineating the central role that public relations plays
in defining social justice issues.
Globalization and Public Relations in Postcolonial Nations: Challenges and Opportunities is an important
work for public relations scholars and practitioners, along with those in the strategic communication,
international communication, and international relations fields. Human Rights in Islam
HUMAN RIGHTS IN ISLAM

According to the Qur'an, dignity of the children of Adam is a divine bestowal which is to be secured by
all means, including the law and the state authorities, and is to be defended by all forces
We have conferred dignity on the children of Adam, and borne them over land and sea, and
provided for them sustenance out of the good things of life, and favored them far above most of our
Creations.(17:70)
It is the individual, social, and universal responsibility of Muslims, according to their faith, to protect the
human merits and virtues of all the children of Adam, whatever their differences may be. Defending the
human rights of any human being is a religious duty for a Muslim, who believes that any oppression is an
obstruction of God's will and plan in His creation. Moreover, a Muslim believes that God has created all
mankind equal as human beings, and no one can claim superiority in this respect, whatever his/her
ethnicity, family, wealth or gender may be. The Qur'an teaches:
O humanity! Behold, we have created you all out of a male and a female, and have created you into
nations and tribes, so that you might come to know one another. Verily, the noblest of you in the
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sight of God is the one who is most deeply conscious of Him. Behold, God is All-Knowing, All-
Aware. (49:13)
The only One who is above all humans is their Creator and Lord:and there is nothing that could be
compared with Him(112.4)
Thus, the Qur'an repeatedly emphasizes human rights and justice, and condemns injustice, aggression and
oppression. It highlights the message of the Prophet Muhammad:
..enjoins upon them the doing of what is right and forbids the doing of what is wrong, and makes
lawful to them the good things of life and forbids the bad things, and lifts from them their burdens
and the shackles that were upon them. (7:157)
Any discrimination between men and women in rights or responsibilities is forbidden according to the
divine justice- the same as any other discrimination:
And their Lord does answer them: I shall not lose sight of the work of any of you who works [in My
way], be it man or woman ... (3:195)
Muslims are taught by the Qur'an to build their relations with
others on kindness, while the minimum obligation which should
be strictly observed is justice (60:8). They should always have in
mind that no hostility stays permanently, and that if they follow
God's guidance, their behavior may turn an enemy into a close
friend:
Yet God may develop affection between you and those of
them you felt were enemies, for God is All Powerful, Much
Forgiving and Most Gracious. (60:7)
Islam secures the human rights even for those who may violate the human rights of others, since two
wrongs do not make one right. A violation should be stopped instantly, but the rights of the violator as a
human being should be secured. Islamic law aims to fight the crime in its origin, not just to inflict
punishment. Islamic penal law is enforced in order to prevent the sources of violation and transgression
without social justice and public education for all. It is required that every possible effort be made to
educate and rehabilitate an offender, not to destroy him/her. And finally, the Prophet states that a
mistaken decision in acquitting a guilty person is better than a mistaken decision of punishing an innocent
one.
Human rights as described by the divine message in Qur'an and sunna were considered by the Muslim
jurists to be the Avery goal of shari'ah. The jurists condensed Islamic law, as mentioned before, into the
securing and developing human personality in five main areas: life, family, mind, faith, and property. The
human rights covered by these five areas include the collective rights of groups and peoples as well as the
rights of individuals; political and social rights have their place side by side. A collective effort to defend
the powerless and the oppressed against a powerful oppressor is an essential Islamic obligation. Every
right is considered a responsibility and an obligation. In addition to human rights being considered a
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collective responsibility of the ummah (the Muslim people as a group) and the authorities, every holder of
a right must also struggle for him/her self to obtain, maintain and enjoy this right.
TREATY OF HUDAIBIYA

Prophet of Islam preferred Global Peace & Unity over conflict
Six years had already elapsed since the Prophet and his Meccan followers had fled from their birthplace. Their
hearts began to yearn for their homes and for their Sacred House the Kaba. As the season of the pilgrimage
approached, the Prophet announced his intention to visit the holy center, and numerous voices of his disciples
responded to the call. Preparations were soon made for the journey to Mecca. The Prophet, accompanied by
seven or eight hundred Muslims, Emigrants and Ansars, all totally unarmed,
set out on the pilgrimage
QURAYSH had tried to destroy Islam but had failed. The number of
Muslims grew and their armies increased from three hundred at the battle of
Badr, seven hundred at the battle of Uhud, to three thousand at the battle of
the Trench.
After the annual fast of Ramadan, the Prophet (pbuh) had a dream which
indicated that the Muslims should go to Mecca for the pilgrimage. One
thousand and four hundred Muslims got ready to go with him on the Lesser
Pilgrimage called the `Umra. They dressed in white and went unarmed to show Quraysh that they had come
to make the pilgrimage and not to fight. When Quraysh heard that the Prophet (pbuh) was on his way, they
sent troops with Khalid ibn al-Walid to stop the Muslims from entering the city.
To avoid meeting this small army the Prophet (pbuh) changed his route and led the men through rugged
mountain passes. When they reached easier ground he told them, Say, we ask Allahs forgiveness and we
repent towards Him At Hudaybiyah, south of Mecca, the Prophets camel knelt down and refused to go any
further. The Muslims thought she was either stubborn or tired, but the Prophet (pbuh) said: The same power
that once stopped the elephant from entering Mecca is now stopping us! He then ordered them to make camp,
which they did, although they all hoped they would travel on to the sacred Kabah the following day.
On setting up camp, the believers were dismayed to find that the springs were almost dry. When he heard this
the Messenger of Allah (pbuh) instructed a man called Najiyah to take the bowl of water in which he had
performed his ablutions, pour it into the hollows where the small amount of spring water lay, and stir it with
his arrows. Najiyah did as he was told and the fresh water gushed up so suddenly that he was hardly able to get
out of the way in time.
Messengers were sent to Quraysh to tell them that the Muslims had come only for the pilgrimage, to worship
Allah at the Holy Kabah, and that they wanted to enter the city peacefully. But Quraysh took no notice.
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Finally, the Prophets son-in-law, Uthman ibn Affan, a wise and respected man, was chosen to go, and the
Muslims settled down to wait and see what news he would bring back. After they had waited a long time, the
Muslims became very worried. At last they decided that he must have been killed. A state similar to that of
Revelation then came upon the Prophet (pbuh). He gathered the Muslims around him under an acacia tree and
asked them to swear their allegiance to him, which they did. This pact, which is mentioned in the Koran,
became known as the Treaty of Radwan (which means Paradise). Shortly after, `Uthman ibn Affan returned
and the Muslims were relieved to see that no harm had come to him.
Some Meccan warriors tried to attack the Muslim camp but were captured and brought before the Prophet
(pbuh), who forgave them when they promise to stop attacking the Muslims. Soon after this, official
messengers came from Quraysh and talks began for a peaceful settlement. A man called Suhayl ibn Amr was
sent by the Meccans to work out a treaty. When the Prophet (pbuh) asked Ali to write In the Name of Allah,
the Most Gracious, the Most Merciful, on the top of the page, Suhayl objected, saying Write only: bismik
Allahumma (in Thy name, O Allah). I dont know him as al-Rahman (the Most Gracious), al-Rahim (the most
Merciful).
The Prophet (pbuh) agreed and dictated: This is a treaty between Muhammad the Messenger of Allah and
Suhayl ibn Amr. Stop! cried Suhayl, I dont believe that you are Rasulallah (the Messenger of Allah). If I
thought you were Allahs Messenger, I wouldnt be fighting against you, would I?
Calmly, the Prophet (pbuh) agreed that he should be referred to in the treaty as Muhammad, son of Abd
Allah. The Muslims were very upset at this, and Umar furiously cried out, Are you not Allahs Messenger,
and are we not Muslims? How can we accept such treatment when we are right and they are wrong? This will
make people laugh at our religion!
But the Prophet (pbuh) knew what was best and the Treaty of Hudaybiyah was signed. In this treaty the two
sides agreed to stop fighting for a period of ten years. It was also agreed that the Muslims should go back to
Medina immediately but that they could return the following year for the pilgrimage. This pilgrimage would
last three days. In addition, the treaty allowed Muslims wishing to leave Islam and return to Mecca to do so. It
also permitted Meccans to leave and become Muslims provided they had the permission of their guardians.
The Muslims agreed to send any Meccan who did not have their guardians permission back to Mecca.
Suhayls son had come with his father with the idea of joining the Prophet (pbuh) but when the treaty was
signed he was, of course, forced to return to Mecca. He cried bitterly. The Prophet (pbuh) said, O Abu Jandal,
be patient and control yourself. Allah will provide relief and find a way out for you and others like you.
The majority of the Muslims were very disappointed when they heard the terms of the agreement and thought
that it should not have been accepted. They did not realize that this was in fact a great victory for the Prophet
(pbuh), which Allah would later confirm in a Revelation. The agreement made sure that the following year
they would enter Mecca peacefully, and in time would result in Muslims becoming stronger and more
respected throughout Arabia. At the time the treaty was signed the Muslims could not have foreseen that the
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number of people who would travel to Medina to become Muslims in following year would be greater than in
all the years before.
Before the Muslims departed, they followed the Prophets example of making sacrifice and either shaving or
cutting their hair. Even though they were unable to visit the sacred mosque, their pilgrimage was accepted by
Allah because it had been their true intention. On the return journey to Medina, the Victory chapter of the
Koran was revealed to the Prophet (pbuh). It begins:
I n the Name of Allah, the Beneficent, the Merciful
Surely We have given thee (O Muhammad) a clear victory,
That Allah may forgive thee of thy sin
That which is past and that which is to come,
And may complete His blessings upon thee,
And may guide thee on the right path,
And that Allah may help thee with mighty help.
(QURAN xlviii.1-3)
Now most of those who left Mecca to join the Prophet (pbuh) without the consent of their guardians
and were turned back by him as agreed, Did not in fact return to Mecca, but lived instead in groups along the
seashore. Then they were joined by others who had left Mecca but these groups began to endanger Quraysh
caravans which were passing by and disrupted their trade because of this, Quraysh told the Prophet (pbuh) that
if he wanted to take these new Muslims, they would not ask for them to be returned. The young men, therefore,
joined the Prophet (pbuh) and the people in Mecca and Medina grew more at ease with one another. The young
men from the seashore were shortly followed by those Muslims who were still living in Abyssinia, and soon
the numbers of believers in Medina had doubled.
About this time, Khalid ibn al-Walid, the great warrior who had defeated the Muslims at Uhud, set out from
Mecca for Medina. Along the way he met Amr ibn al-As, the clever speaker who had pursued the Muslims
when they fled to Abyssinia. Amr, who had attempted to find asylum in Abyssinia, had just returned from that
country, the Negus having urged him to enter Islam. He asked Khalid, Where are you going? Khalid replied,
The way has become clear. The man is certainly a Prophet, and by Allah, I am going to become a Muslim.
How much longer should I delay? Amr ibn al-As answered, I am travelling for the same reason.
So they both traveled on to Medina to join the Prophet (pbuh). The two men were, however, worried about
meeting the Prophet (pbuh) because of having fought against the Muslims in the past. Therefore, Amr came
before Allahs Messenger he said, O Prophet, will my past faults be forgiven and no mention made of what
has gone before? The Prophet (pbuh) replied Amr, Islam wipes away everything that happened before, as
does the hijrah. A year after the signing of the Treaty of Hudaybiyah, the Prophet (pbuh) was able to lead two
thousand pilgrims on the Umra. Quraysh vacated Mecca and watched the rites from the hills above the city.
The agreed period of three days was observed, after which the Muslims returned to Medina.
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CONCLUSION:

As compare with the pre-historic ers Islam emphasize the need for comprehensive public
relations. Islam and Islamic civilization have taken significant initiatives to internationalize
human relationship on theoretical plane on the one hand, and in regulating international dealing..
Fundamental notions of such a relations have been laid down in the Quran and the model
example of the Prophet (peace be upon him). This was further elaborated and developed by
Muslim jurists in the early centuries of Islam.

Over the centuries of Islamic history, Muslim rulers, Islamic scholars, and ordinary Muslims
have held many different attitudes towards others. Attitudes have varied according to time, place
and circumstance.
Surah Al-Ankabut verse 46 states:
And dispute not with the People of the Book, except with means better than mere
disputation, unless I be with those of them who inflict wrong and injury, but say to them:
"We believe in the revelation which has come down to us and in that which came down to
you; Our God and your God is one; and it is to Him that we bow." (Quran 29:46)














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Century. Taylor & Francis. ISBN 978-1-4106-1081-2. Retrieved 22 May 2013.
3. Smith, Ron (Fall 2004), Public Relations History, Buffalo State University, retrieved 7 February 2013
4. Robert L. Heath (2006). Today's Public Relations: An Introduction. SAGE Publications. ISBN 978-1-4129-2635-5.
Retrieved 27 July 2013.
5. Islam.ru/en/content/story/hudaibiyah-turning-point-history-Islam