Mercy on Society - A Nation with a Mission - III

  (Scenes from the Battle of the Trench)

The trick that divided the Allies:

The siege lasted for about a month. During that period, the Allies invaded all the areas surrounding Madeenah, creating great hardship for the Muslims. The Hypocrites betrayed the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), thus revealing their true nature. Some even asked the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), if they could go into Madeenah because they had left their houses unlocked. In fact, they only wanted to flee from the battlefront. 

The Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and his Companions, may Allah be pleased with them, were keeping a watchful eye on the enemy besieging them when Nu'aym ibn Mas'ud, a man from the tribe of Ghatafaan, came up. He addressed the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), saying, "O Messenger of Allah, I have become a Muslim but my people do not know that. Tell me what you want me to do and I will do whatever you wish." The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), replied: "You are the only Muslim there, so stay among our enemies and try to help us in whatever way you can; war is deception." 

Nu'aym ibn Mas'ud then went to the Banu Quraydhah and attempted to create doubts in their mind, saying that their alliance with the Quraish and Ghatafaan, who were distant tribes, and their antagonism towards the Muhaajiroon and Ansaar, who were their close neighbors, showed want of prudence. He suggested that they should not fight alongside the Quraish and Ghatafaan until they had taken some of their leaders as hostages for security. They answered, "You have given us good advice." 

Then he went and informed the Quraish that the Jews were regretting their alliance with them and that they would be asking for some of their leaders to be held hostage as security that the treaty would not be broken. He also said that when they handed the hostages over to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and his Companions, may Allah be pleased with him, the hostages would be beheaded. Later, he told Banu Ghatafaan the same story. Soon the Allies were divided by their fear and distrust of one another. 

When Abu Sufyaan and the leaders of the Ghatafaan were ready to fight a decisive battle with the Muslims, the Jews of Banu Quraydhah postponed it, demanding hostages from both sides first. The Quraish and Ghatafaan now believed Nu'aym ibn Mas'ud's tale and adamantly refused to grant the Jews' request. Consequently, the Jews were also convinced that Nu'aym had told them the truth. The Allies were broken up.

Allah The Almighty aids His Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and helps him gain victory over the enemy:

Allah The Almighty supported His Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), by causing a hurricane to blow during the frosty nights. It blew off the enemy's tents and overturned their cooking-pots. The enemy camp was in havoc, and the men felt wretched and miserable. Finally, Abu Sufyaan got up and said, "O company of Quraish! By Allah, we are not in a permanent camp. The horses and camels are dying. The Banu Quraydhah have broken their promise to us and we have heard things about them which we dislike. We have suffered from the harshness of the wind as you can see and we are left without a cooking pot, or a fire. Not even a tent is standing up. Leave now, for I am going." Then Abu Sufyaan went to his camel, which was hobbled, and mounted it. He beat it but did not free it until it was standing. 

When the Ghatafaan heard that the Quraish had departed, they also left. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was standing in prayer when Huthayfah ibn Al-Yamaan, may Allah be pleased with him, informed him of what had taken place. In the morning, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), left the trench and returned to Madeenah. All the Muslims followed him, laying down their weapons. Allah The Almighty Says (what means): {O you who believe, remember Allah's blessing on you when hosts came against you, and We loosed against them a wind, and hosts you did not see. Allah sees what you do.} [Quran, 33: 9]and:{Allah sent back those that were unbelievers in their rage and they attained no good. Allah spared the believers of fighting. Surely Allah is Strong, Mighty.}[Quran, 33: 25]

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "The Quraish will never raid you after this year. Rather you will raid them. 

Seven Muslims were martyred on the Day of the Trench while four idol-worshippers were killed by the Muslims."

Mercy on Society - A Nation with a Mission - II

   (Scenes from the Battle of the Trench)

Allah The Almighty Says (what means): {When they came to you from above you and from beneath you} [Quran, 33:11]

The trench had hardly been completed before the warriors of the Quraish and Banu Ghatafaan arrived and set up camps outside Madeenah. There were ten thousand of them in total. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), assembled his army of three thousand Muslims.

Uniting against the enemy and remaining resolute even when encountering difficulties:

At the time, there was a treaty between the Muslims and the Jewish tribe of Banu Quraydhah in Madeenah. Huyayy ibn Akhtab, the chief of Banu An-Nadr encouraged the Jews to break the treaty. When the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), heard of this, he realized that it was a serious setback and everyone feared the consequences. Some of the Hypocrites displayed their animosity openly. The Messenger of Allah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), even considered making a treaty with the Ghatafaan, giving them one-third of Madeenah's dates in order to make things easier for the Ansaar, who always bore the greatest hardships during wars. 

He rejected that option after Sa'd ibn Mu'aath and Sa'd ibn 'Ubaadah, may Allah be pleased with them both, advised him to remain firm and resolute before the enemy and to refuse any compromise. 

"O Messenger of Allah," they said, "We and these people all used to associate other things with Allah and worship idols; none of us worshipped nor recognized Allah. They would not eat a single date except through hospitality or purchase. Now that Allah has honored us with Islam and guided us to it and made us mighty by you and Himself, shall we still give them our property? By Allah, we have no need to, and by Allah, we will not give them anything but the sword until Allah decides between us and them." 

Bravery in the face of a powerful enemy:

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and the Muslims remained besieged by their enemies but no fighting took place. Some of the mounted fighters from Quraish rode up to the edge of the gaping trench. When they saw it, they exclaimed, "By Allah, this is a device which the Arabs have never used!" On finding the narrowest part, they struck their horses until they jumped over the ditch into the territory of Madeenah. Among them was the famous horseman 'Amr ibn 'Abd Wudd, who was said to be the equal of a thousand horsemen. He stopped and asked, "Who will face me?" 

 'Ali ibn Abi Taalib, may Allah be pleased with him, sprang forward and said, "'Amr! You swore by Allah that if a man of the Quraish offered you two alternatives, you would accept one of them!" 'Amr responded, "Yes, I did." 'Ali, may Allah be pleased with him, said, "I call you to Allah and to His Messenger  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and to Islam." "I have no need of that," 'Amr replied. 

"Then I call on you to encounter me," said 'Ali, may Allah be pleased with him. "Nephew," said 'Amr to Ali, "By Allah, I do not want to kill you." "But, by Allah," replied 'Ali, may Allah be pleased with him, "I want to kill you!" 

'Amr was so furious at this that he leapt from his horse, hamstrung it, and slapped its face. Then he advanced on 'Ali, may Allah be pleased with him, who fought back valiantly. They circled one another, thrusting and parrying. 'Ali, may Allah be pleased with him, eventually beheaded 'Amr with a sweeping blow of his sword. The other horsemen who were trying to get through the ingenious barrier hastily retreated. 

Seeking Shahaadah (martyrdom) and striving for it:

Before the veil was prescribed, 'Aa'ishah, the Mother of Believers, may Allah be pleased with her, said that she was with the Muslim women in the fortress of Banu Harithah when Sa'd ibn Mu'aath, may Allah be pleased with him, passed by wearing an ill-fitting armor so that his forearm was exposed. He was chanting verses and his mother called, "Catch up, my son. By Allah, you are late!"

'Aa'ishah, may Allah be pleased with her, continued, "I said to her, "Umm Sa'd, I wish Sa'd's armor were longer than that." 

The apprehension of 'Aa'ishah, may Allah be pleased with her was not unfounded. Sa'd ibn Mu'aath, may Allah be pleased with him, was hit by an arrow which severed one of his veins, causing excessive bleeding. He died a martyr in the subsequent battle with the Banu Quraydhah. 

Mercy on Society - A Nation with a Mission - I

 (Scenes from the Battle of the Trench)

In Shawwal, 5 A.H., the Battle of the Trench took place, in which the Ahzaab (Allies) united against the Muslims in Madeenah, in an attempt to eradicate Islam once and for all. Though confronted with an army that vastly outnumbered their own, the Muslims faced every difficulty and setback together, and came closer as a community in that time of distress. Allah The Almighty Says (what means): {When they came against you from above you and from below you, and when your eyes swerved and your hearts reached your throats, and you thought thoughts about Allah; there it was that the believers were tried, and shaken most mightily.}[Quran, 33: 11] 

Jews from the tribes of Banu An-Nadheer and Banu Wa'il instigated the Quraish in Makkah to fight the Muslims. Consequently, the Quraish gathered forces with other tribes like Ghatafaan, with the Quraish gathering four thousand fighters and the Ghatafaan six thousand, under the leadership of Abu Sufyaan ibn Harb.

The Muslims, who numbered less than 3000, decided to fortify themselves in Madeenah and defend the city. The Companion Salman Al-Farsi, may Allah be pleased with him, suggested that a trench be dug around Madeenah for protection. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), agreed to this, and forty cubits of digging were assigned to every group of ten Muslims. The length of the ditch was about five thousand cubits and its depth varied between seven and ten cubits. Its width was at least nine cubits.

Cultivating the spirit of equality and mutual support amongst the Muslims:

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), helped to dig the ditch and encouraged the Muslims working alongside him. Although it was bitterly cold and food was in short supply, the work proceeded smoothly. Thus, as a leader, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), set the example in being humble enough to join in the digging, even though he was especially chosen by Allah The Almighty as the Seal of the Prophets, and a Messenger to all of humanity.

Abu Talhah, may Allah be pleased with him, said, ''We complained to the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) of hunger and we showed him the stones that we had tied round our bellies to ease the pain. Then the Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) showed us that he had two stones on his belly." In spite of all the discomforts that hunger, cold and hard work inflicted, they were happy, praising Allah The Almighty and reciting poems. Anas, may Allah be pleased with him, tells us, "The Messenger of Allah  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) went out to the ditch when the Muhaajiroon (Emigrants) and Ansaar (Helpers) were digging in the bitterly cold morning air. They had no slaves to do it for them. Seeing their state of fatigue and hunger, he said: 'O Allah! True life is the life of the next world. So forgive the Ansaar and the Muhaajiroon.'In response they said, 'We are those who have given homage to Muhammad. To fight in Jihaad as long as we have life.'"

The prophecy of future conquests:

In the course of the digging, the Muslims came upon a large rock that their picks could not shift. When they complained to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), about it he took up a pick, saying: "Bismillaah (In the name of Allah)." His first blow broke off a third of the rock and sent sparks flying. "Allahu Akbar (Allah is Great)!"he said: "I have been given the keys of Syria. By Allah, I see its red castles, if Allah wills."He struck at the rock a second time and another third broke off. At this, he said:"Allahu Akbar! I have been given the keys of Persia and, by Allah, I see the white castles of Al-Mada'in." With his third blow, he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), invoked the name of Allah The Almighty and the rest of the rock shattered: "Allahu Akbar! I have been given the keys of the Yemen. By Allah, I see the gates of San'a' from here."

Many miracles occurred during the digging of the trench. For instance, once, when the ground was too hard to dig in part of the ditch, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), called for some water, spat into it and prayed a supplication willed by Allah The Almighty. When he poured the water over the hard ground, it became soft like sand. On other occasions, a small amount of food could satisfy a large number of Muslims or even the entire army of three thousand workers. 

Mercy on Society - From Anarchy to Complete Discipline - III

A plain victory or subservience to the Quraish?

Having shaved his head and made his sacrifice, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), returned to Madeenah. While they were journeying back to Madeenah, Allah The Almighty revealed that the truce of Hudaybiyyah was not humiliation but a victory in the verse (which means): {Surely We have given you a clear victory, that Allah may forgive you your former and later sins, and complete His blessing on you and guide you on a straight path and that Allah may help you with a mighty help.}[Quran, 48: 1-3] 

'Umar ibn Al-Khattaab, may Allah be pleased with him, said, "Is this a victory then, O Messenger of Allah?" To this, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), replied: "Yes." 

The result of the treaty of Hudaybiyyah:

Not long after the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), had returned to Madeenah, a man named Abu Baseer 'Utbah ibn Usayd came from Makkah to join the Muslims. The Quraish sent emissaries to fetch him back. They said, "Under the terms of the treaty which you made with us, you must hand him over." Therefore, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), allowed them to take Abu Basir with them. However, on the way back to Makkah, he escaped from his captors and fled to the coast. Abu Jandal ibn Suhayl also escaped and joined Abu Baseer. All the people who had embraced Islam in Makkah and suffered persecution from the Quraish joined Abu Baseer until they comprised a group of seventy people. They set themselves up on a trade route. Whenever they heard that a caravan of the Quraish had left for Syria, they waylaid it, killed the merchants and took the goods they were carrying. 

The treaty of Hudaybiyyah brought the polytheists into contact with the Muslims, giving them an opportunity to interact with one another. The polytheists soon came to appreciate and acknowledge the good qualities of the Muslims. Before a year had passed, many of them embraced Islam, which justified the leaders of Quraish being worried about the influence of the Muslims on their own community. 

After the incident of the merchant caravans, the Quraish sent to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), begging him in the name of Allah and their ties of kinship not to return the men to Makkah but to keep them with him in Madeenah. From then on, any one of them who embraced Islam and came to the Muslims from Makkah was safe. 

All these events indicated that the treaty of Hudaybiyyah in which the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), accepted all the conditions set by Quraish had, in the end, been of benefit to the Muslims. The treaty had been a decisive step in gaining further victories for Islam and spreading the faith throughout the Arabian Peninsula. It ultimately led to the Conquest of Makkah and the opportunity to invite the kings of the world – Caesar, Chosroes, Muqawqis and the Arabian princes – to Islam. Allah The Almighty revealed (what means): {Yet it may happen that you will hate a thing, which is better for you; and it may happen that you will love a thing, which is worse for you. Allah knows, and you know not.} [Quran, 2: 216]

Indeed, two of Islam's greatest generals and military commanders accepted Islam after the treaty of Hudaybiyyah. These were Khaalid ibn Al-Waleed and 'Amr ibn Al-'Aas, may Allah be pleased with them both. Khalid ibn al-Waleed, may Allah be pleased with him, was formerly the general of the Quraish cavalry and the hero of great battles. After embracing Islam, he fought bravely in the way of Allah The Almighty and would later become the conqueror of Syria. 'Amr ibn Al-'Aas, may Allah be pleased with him, was another great commander who subsequently became the conqueror of Egypt. After they had been from among those fought Islam bitterly and were its greatest adversaries, they became among those who fought under the banner of Tawheed (Islamic monotheism).

Indeed, as Allah The Almighty Said, with hardship comes ease, and the Muslims were led, by the example of their Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), to be patient, discipline and have staunch faith in Allah The Almighty. Far from becoming subservient to the Quraish, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), emerged victorious in the end.

Mercy on Society - From Anarchy to Complete Discipline - II

The wisdom and forbearance behind the treaty of Hudaybiyyah: 

The Quraish sent another envoy called Suhayl ibn 'Amr. When the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), saw him coming, he remarked: "It is clear that they want peace since they have sent this man" and told his Companions to prepare a draft agreement. He called 'Ali ibn Abi Talib, may Allah be pleased with him, and told him: "Write: 'In the name of Allah, the Merciful, the Compassionate.'" 

Suhayl objected at once, saying, "By Allah, we do not know who this 'Merciful' is. Rather write: 'In Your name, O Allah' as you used to write." This kindled the fury of the Muslims, who said, "By Allah, we will only write: 'In the name of Allah, the Merciful, the Compassionate.'" The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "Write: 'In Your name, O Allah.'" 

Then he said: "Write: 'This is what Muhammad, the Messenger of Allah has agreed.'" "By Allah," began Suhayl, "if we accepted that you were the Messenger of Allah, we would not have prevented you from reaching the House of Allah nor fought you. Rather write, "Muhammad ibn 'Abdullaah."' 

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said calmly: "I am the Messenger of Allah, even though you do not believe me. Write: 'Muhammad ibn Abdullah.'" He asked 'Ali, may Allah be pleased with him, to erase what he had written but when he refused to do so, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), erased it himself. Then he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "This is what the Messenger of Allah agrees, provided that you give us leave to perform Tawaaf of the Ka'bah." 

Suhayl objected again, and said that the Muslims would only be allowed to come the following year, and added, "…if any of our men, even if he has your religion, comes to you, you will return him to us." The Muslims cried, "Glory be to Allah! How can we return someone to the idol-worshippers after he has become a Muslim?"  Meanwhile, Abu Jandal ibn Suhayl arrived on the scene, shackled and bruised, having escaped from his tormentors in Makkah. Suhayl looked at his son and said coolly, "Muhammad, here is the first man that you have to return under this treaty." The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) replied: "We have not finished the document yet." "Then, by Allah, I will never agree to anything," saidSuhayl.

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said:"Let me keep him." Suhayl refused, "I will not allow you to keep him." The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: "Let him go for my sake." "I will not," saidSuhyal, adamantly. 

"O Muslims!" cried Abu Jandal, "Am I to be returned to the idol-worshippers when I have come to you as a Muslim? Do you not see what I have suffered?" Abu Jandal had been severely tortured and, at this difficult time, his plea was heartrending. However, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), had to return him as his father demanded. 

The two parties agreed to abandon war for ten years, during which each side would be safe and would not attack the other. Whoever came to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), from the Quraish without obtaining the permission of his guardian would be returned to them, but whoever came to the Quraish from those with the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), would not be returned to the Muslims. Whoever wanted to enter into an alliance and agreement with the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), could do so and whoever wanted to enter into an alliance and agreement with the Quraish would also be free to do so. 

Learning to endure trials with patience:

The Muslims were distressed and dissatisfied with the terms of the truce. 'Umar ibn Al-Khattaab, may Allah be pleased with him, asked Abu Bakr, may Allah be pleased with him, angrily, "Did not the Messenger of Allah say to us that we were going to go to the Ka'bah and perform Tawaaf?" "Yes," repliedAbu Bakr, may Allah be pleased with him, "But did he tell you that it was going to be this very year!"  'Umar, may Allah be pleased with him, agreed this was not the case. Then Abu Bakr, may Allah be pleased with him, reassured him, "You will go there and you will do Tawaaf."

After the treaty had been drawn up, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), sacrificed a camel, then shaved his head. This was a difficult time for the Muslims because they had been looking forward to 'Umrah and were very disappointed. However, they still followed the Prophet's example.

Mercy on Society - From Anarchy to Complete Discipline - I

Many of the Muhaajiroon (Emigrants) yearned for Makkah. It was a blessed place they loved deeply, where they had been born and raised but had been forced to leave by the hostile Quraish. One day, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), told his Companions, may Allah be pleased with them, of what he had dreamt the night before. He,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), dreamt that he entered Makkah and performed Tawaaf (circumambulation) around the Ka'bah. The Companions, may Allah be pleased with them, were filled with joy on hearing about this dream. Shortly after, the Muslims began to prepare for 'Umrah (the minor pilgrimage).

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), set out for Hudaybiyyah in Dhul-Qi'dah, 6 A.H., with fifteen hundred Muslims. They were dressed as pilgrims in order to show people that they had come to visit the Ka'bah to perform 'Umrah and that they had come in peace. They brought sacrificial animals with them. 

The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), sent out a scout in advance to inform him about the reaction of the Quraish. When he was near 'Usfaan, the scout returned and reported, "I left Ka'b ibn Lu'ayy gathering an army against you to prevent you from reaching the Ka'bah." In spite of the daunting prospect of facing an army while they were themselves unarmed, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and the Muslims continued onwards until they reached the furthest part of Hudaybiyyah, where they set up camp. The water supplies depleted, and there was insufficient water for the fifteen hundred Muslims. People began to complain to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), of thirst. He,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), took an arrow from his quiver and told them to put it in the waterhole. Immediately, it began to gush with water and continued to flow until they had all quenched their thirst. 

The Quraish were apprehensive and uneasy upon receiving news of the Muslim encampment at Hudaybiyyah. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), decided to send one of his Companions to them. He,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), summoned 'Uthmaan ibn 'Affaan, may Allah be pleased with him and sent him to inform the Quraish that they had not come to fight but had come to perform 'Umrah, and to invite the Quraish to Islam. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), also instructed 'Uthmaan, may Allah be pleased with him, to visit the believing men and women in Makkah, give them glad tidings of victory and tell them that Allah, the Mighty and Exalted, would make His religion victorious in Makkah and soon they would no longer have to conceal their belief. 

'Uthmaan, may Allah be pleased with him, went to Makkah and conveyed the message to Abu Sufyaan and the nobles of Quraish. When he, may Allah be pleased with him, had finished delivering the message, they gave him an enticing offer. They said, "If you yourself wish to do Tawaaf of the House, go ahead." 

"I will not do it," was 'Uthmaan's reply, "until the Messenger of Allah has done Tawaaf." 

The Pledge of Ar-Ridhwaan: Uniting for a Muslim brother

'Uthmaan, may Allah be pleased with him, was in Makkah for an unexpectedly prolonged period, so much so that it was rumored that he had been killed. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), called for a pledge of allegiance. He,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), sat beneath a tree and the Muslims promised that they would fight with him to the last man. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), took his own hand and said: "This is for 'Uthmaan." Soon afterwards, 'Uthmaan, may Allah be pleased with him, returned to the Muslims unharmed. 

The Pledge of Ar-Ridhwaan, as it was known, took place under an acacia tree in Hudaybiyyah and is mentioned in the Quran. Allah The Almighty Says (what means): {Allah was pleased with the believers when they were pledging their allegiance under the tree.}[Quran, 48: 181] 

The deadlock between the Quraish and the Muslims continued until four envoys came to the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), who assured each one that the Muslims had not come with the intention to cause violence to erupt between the two parties: "We did not come to fight anyone. Rather we came to perform 'Umrah." Nevertheless, the Quraish obstinately refused to allow the Muslims through, even after their own envoys described and expressed admiration for the ways of the Muslims and the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).

Conditions for Universality – III

Consistence with Science

A universal system should not contradict man's advancement in science and technology, but rather it should provide the ethics to maintain the consequences of such advancements.

This part of the article is devoted first to examine some of the systems of life adopted in our world nowadays. Following the examination we should be able to decide which system best accommodates our needs for development and better life styles. It should also help us determine those which hinder civilization and advancement, as well as those which give no priority to the values and ethics that underpin man’s social, psychological and physical well-being. For a universal system to succeed, we need to adopt the one which is able to meet and balance our needs for a better life and prevent any transgression that may result from the destruction and extinction of mankind.

Islam and Science

Islam solves the dilemma by taking a middle and a moderate stance in relation to this issue. Man is not denied the right to enjoy life providing that he does not violate the rights of other creations of Allah as described by Him in the verse (which means):

"O children of Aadam, take your adornment [i.e. wear your clothing] at every Masjid, and eat and drink, but be not excessive. Indeed, He likes not those who commit excess.Say [O Muhammad]: ‘Who has forbidden the adornment of [i.e. from] Allah which He has produced for His servants and the good [lawful] things of provision?’ Say: ‘They are for those who believe during worldly life [but] exclusively for them on the Day of Resurrection.’ Thus do We detail the verses for a people who know." [Quran 7:31-32]

Any system of life that hinders advancement of humanity in science and technology is not worthy of being chosen as a way of life. Islam stands lofty in this regard, since it is the only religion that has opened the doors for great leaps in all fields of sciences. Many Western scientists have recognized this fact. Among them, Philip Hitti who says, referring to Al-Khuwaarizmi, a renounced Muslim scholar in the field of mathematics:

“One of the best scientific minds of Islam, Al-Khuwarizmi is undoubtedly the man who exercised the most influence on mathematical thought during the whole of the Middle Ages.” ([1])

M. Charles, a French scientist, refers to the contribution of another Muslim mathematician, Al Bataani, by saying: 

“Al Bataani was the first to use in his works the expressions ‘sine’ and ‘cosine’. He introduced it to gnomic calculus and calls it extended shadow. It is what is called in modern trigonometry the tangent.” ([2])

Historians stress that modern science is indebted to the Muslims for the great advances in many of the scientific fields. As Fauriel (1846) states:

“Contact between the two civilizations - Christian and Muslim - had been established by normal and well-founded routes. In this, commerce and pilgrimage played the principal role. Land and sea traffic between East and West was already flourishing well before the XI century. It was through Spain, Sicily and the South of France, which were under direct Saracen rule that Islamic civilization entered into Europe.” ([3])

By the middle of the IX century, Muslim civilization already prevailed in Spain. The Spaniards of that time regarded Arabic as the only medium for science and literature. Its importance was such that the Ecclesiastical Authorities had been compelled to have the collection of canons used in Spanish churches be translated into the Romance languages, the predecessors of modern Spanish, for the two languages were in current use throughout the whole of Muslim Spain. Christian Spain recognized this superiority of the Muslims. In about 830, Alphonse the Great, King of the Austrians, had sent for two Saracen Muslim scholars to act as tutors for his son and heir.

3. The Impact of Muslim science on Europe

The scientific renown of the Muslims had spread far and wide, and attracted the intellectual elite of the Western World to Andalusia, Sicily and to the south of Italy. At the same time, when the Muslim civilization prospered during the Middle Ages, the Christian world was living in complete darkness. Philip Hitti remarked:

“No other people made as important a contribution to human progress as did the Arabs, if we take this term to mean all those whose mother-tongue was Arabic and not merely those living in the Arabian Peninsula. For centuries, Arabic was the language of learning, culture and intellectual progress for the whole of the civilized world, with the exception of the Far East. From the ninth to the twelfth century, there were more philosophical and geographical works written in Arabic than in any human language.” ([4])

It was the Muslims’ advances in science and diffusion of knowledge that ignited the beginning of our contemporary progress in science and technology, Al-Nadawi comments on this by writing:

“Meanwhile, owing to the Islamic and Muslim scientific influences, the volcano of knowledge had burst in Europe. Its thinkers and scientists had broken the intellectual slavery. They boldly refuted the ecclesiastical theories, which were based on preposterous evidence, and proclaimed their own investigation. The papal authority ([5]) reacted ruthlessly. It established the inquisitions “to discover, and bring to book, the heretics lurking in towns, houses, cellars, caves and fields.” This institution performed its duty with such savage alacrity that a Christian theologian exclaimed that it was hardly possible for a man to be a Christian and die in his bed. It is estimated that between 1481 and 1801 the Inquisition punished three hundred and forty thousand persons, nearly thirty-two thousands of whom were burnt alive, including the great scientist, Bruno, whose only crime was that he taught the plurality of the worlds. Bruno was delivered to the secular authorities to be punished “as mercifully as possible, and without the shedding of blood,” which, in fact was the horrible formula for burning a prisoner at stake. Galileo, another scientist of no less worth, contrary to the “scriptures,” was tortured by Inquisitions for maintaining that the earth moved around the sun.”([6])

“Such intellectual stagnation of the clergy and the heinous atrocities perpetrated by the Inquisition led the enlightened sectors of the European society to revolt not only against the clergy and the church but also against all the values and any type of truth that was not corrupted by the devious clergy.” ([7])

[1]Philip K. Hitti. Precis dHistoire des Arabes. (Short History of Arabs). Payot, Paris, 1950.

[2] M. Charles. Apercu historique des me'thodes en ge'ometrie. (Historical Outline of Geometrical   Methods) In Bammate

[3]In Haidar Bammate. Muslim Contribution to Civilization. American Trust Publications, 1962. P. 16

[4] Philip K. Hitti. Précis d Histoire des Arabes. (Short History of the Arabs). Payot, Paris, 1950.

     technology. Al-Nadawi comments on this by writing:

[5] How can the teachings and writings of those clergymen be accepted as the basis of today's Christianity?

[6]Al-Nadawi. P. 127

[7] Detailed information about this topic is found in J.W. Draper. History of the Conflict between Religion and Science.     London. 1927.

Conditions for Universality – II

Tolerance

A universal system should tolerate differences in belief and cultural diversity among people. If there is a unique attribute that our world has, it is diversity in culture and beliefs. Therefore, any system which claims universality should have tolerance towards other cultural and religious practices as a non-negotiable principle.In this section part of the article, light will be shed onthe principle of tolerance based on historical evidence drawn from practices of several religions and ideologies in comparison to Islam.

Toleration of Islam

A very important aspect when defining Islam is that it means complete submission to Allah by choice and convection, not through seduction or compulsion. Islam accommodates and welcomes all people as brothers and sisters regardless of their particular backgrounds. The Islamic attitude towards other religions is not only to show tolerance to other beliefs, but to confirm the non-negotiable Islamic principle of tolerance and religious responsibility. Allah Almighty Says (what means):

"There shall be no compulsion in [acceptance of] the religion. The right course has become clear from the wrong. So whoever disbelieves in Taaghut (false deities) and believes in Allah has grasped the most trustworthy handhold with no break in it. And Allah is Hearing and Knowing." [Quran 2:256]

Islam, through the course of its history, has granted people of other faiths the highest degree of tolerance by allowing them to follow their way, although some of their practices might conflict with the religion of the majority. It was this degree of tolerance that the Muslims adopted towards their non-Muslim citizens.

There is another aspect of this matter which cannot be found in the law nor can it be enforced by the courts or the government: this is the so-called “spirit of tolerance” which underlines upright attitudes, benevolent dealings, respect for one’s neighbors, and all the sincere sentiments of piety, compassion, and courtesy. Such attitudes are required in every life and cannot be obtained through constitutional legislation or the courts’ jurisdiction. The spirit of tolerance in Islam is exclusively practiced in an Islamic society. ([1])

Many Quranic verses have emphasized dealings with the non-Muslims with justice and respect, especially those who live in peace with the Muslims and do not raise enmity against them, such as the following verses (what mean):

"Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes — from being righteous toward them and acting justly toward them. Indeed, Allah loves those who act justly." [Quran 60:8]

"And they give food in spite of love for it to the needy, the orphan, and the captive, [Saying], ‘We feed you only for the countenance [i.e. approval] of Allah. We wish not from you reward or gratitude.’" [Quran 76:8- 9]

Although Muslims might disagree with other belief systems and religious dogmas, it should not prevent them from demonstrating the correct manner of discussion and interaction with non-Muslims, as Allah Says (what means):

"And do not argue with the People of the Scripture except in a way that is best, except for those who commit injustice among them, and say, ‘We believe in that which has been revealed to us and revealed to you. And our God and your God is One; and we are Muslims [in submission] to Him.” (The Quran 29:46)

In this context, it seems appropriate to raise the question; is tolerance withother religions as preached by Islam a matter left to the Muslims to decide about? As a matter of fact, tolerance in Islam has ideological basis in the Quran and the teachings of Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and it is not left for any human intrusion. Therefore, it is an Islamic principle that does not change over time or place. According to the Quran, every being is to be honored, for Allah Almighty Says (what means):

"And We have certainly honored the children of Aadam and carried them on the land and sea and provided for them of the good things and preferred them over much of what We have created, with [definite] preference." [Quran 17:70]

Muslims believe that Islam is the final revelation of Allah Almighty and it is the religion of universal truth that is the best way of life for all mankind. All its doctrines can withstand any challenge. Therefore, the existence of different religions - man-made or supposedly revealed religions - is only to allow the human intellect to choose. These principles are emphasized in the following verses (which mean):

"Allah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge-[that He is] maintaining [creation] in justice. There is no deity except Him, the Exalted in Might, the Wise. Indeed, the religion in the sight of Allah is Islam. And those who were given the Scripture did not differ except after knowledge had come to them-out of jealous animosity between them. And whoever disbelieves in the verses of Allah, and then indeed, Allah is swift in [taking] account." [Quran 3: 18-19]

"And had your Lord willed, those on earth would have believed — all of them entirely. Then, , would you [O Muhammad] compel the people in order that they become believers?" [Quran 10:99] ([2])

In Islam, injustice is looked at as one of the greatest sins. Therefore, oppressing people because they have different beliefs is rejected. Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “The supplication of an oppressed person, even though he is a pagan, is heard directly, without any veil”. ([3])

[1] Yusuf al-Qaradawi. Non-Muslims in the Islamic Society. (Tr, by K.M. Hamad and SM.A. Shah) American Trust Publication, Indianapolis, 1985. P. 28 

[2]In the actual world as it is, man has been endowed with various faculties and capacities, so that he should strive and explore, and bring himself into harmony with Allah's Will. Hence-faith becomes a moral achievement, and to resist faith becomes a sin. As a complementary proposition, men of faith must not be angry if they have to contend against Unfaith and most important of all, they must guard against the temptation of forcing faith, i.e., imposing it on others by physical compulsion. Forced faith is no faith. (Part of the translators comment on the 10:99 verse, The Noble Quran, King Fahad Printing Complex, PP 556.557)

[3]Related by Imam Ahmed in his Musnad. As reported in al-Qaradawi 1985

Conditions for Universality – I

When thinking of a system that could bind the people of all nations into the one Ummah (nation) while guarding their freedom to choose, it is imperative that their beliefs and concerns be equally treated. When searching for any universal doctrine, law, system or way of life, one should take into consideration these natural components of man:

1-    Such a system should emphasize equality and reject all types of racism and discrimination. Basic teachings and values of such a way of life should be stable and equally and justly applied to all people, not bound to space or time.

2-    It should tolerate differences in beliefs and cultural backgrounds among peoples of the world.

3-    It should not be contradictory to man’s advancement in science and technology, but rather provide universal ethics to maintain the consequences of such advancements.

4-    It should provide solutions to humanity’s grave problems, such as alcoholism, drug addiction, breaking down of familial and social systems, sexuality, rape, woman and child abuse and molestation, etc.

These principles will be examined against a number of existing systems of life and beliefs. Thereafter, conclusions could be drawn about the system that should be nominated as a candidate for universal application.

A universal system needs to be objective and is to be equally applied to all people regardless of their status, race and color. The principle of equality in dealing with peoples of different colors, socioeconomic status and cultures is presently absent from the dominant ideologies of today’s world. The Indian society has suffered from a rigidly applied caste system for many centuries: some people are looked at as gods (avatars) while others are being treated as no more than slaves.

Although Christianity has never been applied as a system for living, it contains among its contemporary teachings many doctrines that can be viewed as discriminatory. The teachings of the Talmud- the basis of contemporary Judaism- looks at the Jews as privileged over other people (the Gentiles). The list could be expanded to include communists’ slogan of equality “all people are equal,” but which in reality means that some are more equal than others.

Capitalism, as applied in several Western societies, is not geared theoretically to establish equality, since it encourages a rich / poor division. Socialism, which in theory is supposed to ameliorate the excesses of capitalism and communism, has in actuality, highlighted the indigenous faults of both of these economic systems. At the same time, it could not prove itself as a proper alternative. Thus, of all the existing belief systems, Islam remains to be the only option that can appeal to all people because it respects the rights of all people and regards them as members of one nation living under Allah’s guidance, in peace and harmony regardless of their huge differences.

Islam and universal equality

Any system that assumes universal applicability should appreciate its followers’ potentials and recognize their achievements, regardless of their ethnic, racial, geographical or socioeconomic backgrounds. In other words, such a system should only evaluate what they can do, not what they have been endowed with such as their color, race, country of origin, etc. Islam views people as equal. In fact, inherent differences have a greater wisdom that is worthy of appreciation. Almighty Allah Says (what means):

{And of His signs is the creation of the heavens and the earth and the diversity of your languages and your colors. Indeed in that are signs for those of knowledge.} [Quran 30:22]

The Prophet Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “No Arab has any superiority over a non-Arab, nor does a non-Arab have any superiority over a an Arab. Nor does a white man have any superiority over black man, or a black man has any superiority over a white man. You are all the children of Aadam, and Aadam was created from clay([i]).”

Islam rejects all forms of superiority based on racial, geographical, economical, linguistic or other inherent factors. It considers righteousness and good conduct the basis for recognition. In relation to this exact principle, Allah Almighty Says (what means):

{O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted.} [Quran 49:13]

The Prophet Mohammed  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) said: “All people are as equal as the teeth of a comb.”

Prof. Ramakrishna Rao, a professing Hindu, ([ii]) quoted Sarojini Naidu, the greatest Indian poetess, talking about how equality has been practiced in Islam by saying:

“It was the first religion that preached and practiced democracy; for, in the mosque, when the ATHAAN (the Muslim call to prayer) is sounded and the worshippers are gathered together, the equality of Islam is embodied five times a day when the peasants and the king kneel side by side and proclaim, ‘God is the Greatest.”

The great poetess of India continues:

I have been struck over and again by this indivisible unit of Islam that makes man instinctively a brother. When you meet an Egyptian, an Algerian, an Indian and a Turk in London, what matters is that Egypt is the motherland for one and India is the motherland for another ([iii]).

Thus some systems promote religious exclusiveness and discrimination (Christianity, Judaism, and Hinduism) and others encourage economic inequality (capitalism, communism and socialism), only Islam is all-embracing and equalitarian. This conclusion leads us to a second difference in ways of life- toleration.”

The Universality of the Message of the Prophet Muhammad

The basis of all the foundations of Islam is to believe in what was revealed to Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and to acknowledge that he is the Messenger whom Allah The Almighty sent to all creatures: humans and Jinn, Arabs and non-Arabs, Christians, Jews and fire worshippers as well as the leaders and the ordinary people. This must be joined with the belief that there is no way to Allah The Almighty other than following Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), internally and externally. Every Muslim must believe that even if the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), had been sent while Moosa (Moses) and Jesus, may Allah exalt their mention, were alive, they would have had to follow him. Allah The Almighty Says (what means): {And [recall, O People of the Scripture], when Allah took the covenant of the prophets, [saying], “Whatever I give you of the Scripture and wisdom and then there comes to you a messenger confirming what is with you, you [must] believe in him and support him.” [Allah] Said, “Have you acknowledged and taken upon that My commitment?” They said, “We have acknowledged it.” He said, “Then bear witness, and I am with you among the witnesses.” And whoever turned away after that - they were the defiantly disobedient.}[Quran 3: 81-82]

Ibn ‘Abbaas, may Allah be pleased with him, said, “Allah The Almighty never sent a prophet without taking his covenant that he must believe in Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and support him if he was sent during his lifetime. Allah The Exalted also commanded all the prophets to take the covenant of their nations that they must believe in Muhammad  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) and ‎support him if Allah The Almighty sent him while they were alive.”

Hence, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “If Moosa had been alive, it would have been prohibited for him to do anything but follow me.” [Ahmad]

Whoever disputes the universality of the message of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), would be one of two types:

1-   A person who believes that Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was sent by Allah The Almighty, but claims that he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), was only sent to the Arabs.

2-   A person who absolutely denies the message of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ).

It is upon the first type to believe the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), in everything that he conveyed from Allah The Almighty, including the universality of his message which abrogated all the pervious messages. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), stated that he was the Messenger of Allah The Almighty to all people. In addition, he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), sent messages and letters to kings all over the world, such as Caesar, Khosrau, An-Najaashi and other kings calling them to Islam. Then, he,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), fought the polytheists and the People of the Book who rejected Islam. He,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), also imposed the Jizyah (non Muslim poll-tax) upon the People of the Book. Hence, a person who believes in a prophet, without believing in all with which he was sent, is suffering from inconsistency and arrogance.

As for the second type, who absolutely denies the message of our ‎Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), we say that there ‎is indisputable evidence proving the truthfulness of the Prophet, sallallaahu ‎‎‘alayhi wa sallam. In addition, the miracles of the Quran continue to challenge humans and Jinn. Hence, such a person ‎must either bring some evidence that refutes the existing miracle or acknowledge it. If he acknowledges the message of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), then he must believe in all that the Messenger of Allah,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said. However, if he continues to be arrogant and obstinate to produce a discourse similar to the Quran, he would inevitably expose himself and his inability because many people of eloquence and fluency have failed to do so, and there is no doubt that others would fail even more because the Quran is a lasting and endless miracle.

Accordingly, all creatures are required to adhere to the teachings of the Noble Quran and apply them.

The Quran states clearly that Muhammad,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), is the last Prophet and the Messenger, whom Allah The Almighty has sent to all people. Allah The Almighty Says (what means):

{Say, [O Muhammad], “O mankind, indeed I am the Messenger of Allah to you all, [from Him] to whom belongs the dominion of the heavens and the earth. There is no deity except Him; He gives life and causes death.” So believe in Allah and His Messenger, the unlettered prophet, who believes in Allah and His words, and follow him that you may be guided.} [Quran 7:158]

{Blessed is He who sent down the Criterion upon His Servant that he may be to the worlds a warner.}[Quran 25:1]

In addition, Allah The Almighty commanded His Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), to convey the message and to warn all people Saying (what means): {And this Quran was revealed to me that I may warn you thereby and whomever it reaches}[Quran 6:19]

This verse explicitly states that the message of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), is universal as it addresses whoever it reaches. Allah The Almighty stated that the message of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), includes the People of the Book when He Says (what means):

{And say to those who were given the Scripture and [to] the unlearned, “Have you submitted yourselves?” And if they submit [in Islam], they are rightly guided; but if they turn away - then upon you is only the [duty of] notification. And Allah is Seeing of [His] servants.}[Quran 3:20]

{Muhammad is not the father of [any] one of your men, but [he is] the Messenger of Allah and last of the prophets.}[Quran 33:40]

{And We have not sent you, [O Muhammad], except as a mercy to the worlds.}[Quran 21:107]

{And We have not sent you except comprehensively to mankind as a bringer of good tidings and a warner. But most of the people do not know.}[Quran 34:28]

Furthermore, the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), informed all people that he is the last Prophet and that his message is universal:

-      The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said that he was given five things which were not given to any other prophet including, “…Every prophet would be sent to his nation exclusively, but I have been sent to allmankind.” [Al-Bukhari and Muslim]

-      He  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ) also said: “My position in relation to the other prophets before me is like a man who built a house beautifully, except for the place of one brick in the corner. The people go about it and wonder at its beauty, but say, ‘Oh for the place of this one brick [the house would be more beautiful]!’ I am that one missing brick, and I am the last of the prophets.” [Al-Bukhari and Muslim]

The universality of the message of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), includes both humans and Jinn at all times and in all places, from the beginning of his mission as a prophet until the Day of Judgment. This clearly proves that prophethood has ended by the cessation of the divine revelation after the death of the Messenger,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). This also proves that the only source of legislation and worship is the Book of Allah The Almighty (Quran) and the Sunnah of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ). This necessitates believing in the universality of his message and following his teachings. The Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), said: “I swear by Him in whose Hand is the life ofMuhammad! if any Jew or Christian hears about me, and dies without believing in that which I was sent with, he shall be one of the inhabitants of Hell.” [Muslim]

With the help of Allah The Exalted, indisputable awareness has been established and the universality of the message of the Prophet,  sallallaahu  `alayhi  wa  sallam ( may  Allaah exalt his mention ), and its inclusion of both humans and Jinn at all times and in all places has been proven. Allah The Almighty Says (what means):

{There has come to you enlightenment from your Lord. So whoever will see does so for [the benefit of] his soul, and whoever is blind [does harm] against it. And [say], “I am not a guardian over you.”} [Quran 6:104]

{And say: “The truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve.}[Quran 18:3]