MAIN BENEFITS OF THE MESSAGE OF RASULULLAH (SALLALLAAHU 'ALAIHI WASALLAM)

The arrival of the last Messenger of Allah, Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam), brought innumerable blessings to humanity. Among these, six primary blessings stand out:

TAUHEED

Tauheed is the belief in the ONE Supreme Being, who possesses all good qualities to perfection, without any defect or flaw. He is eternal, and He is both the Alpha and the Omega—the beginning and the end. Everything, including happiness, unhappiness, prosperity, poverty, opulence, misery, honour, dishonour, health, illness, life, and death, is in His hands. The way in which Islam presents the concept of Tauheed is unparalleled.

In order to preserve Tauheed, Islam not only forbids Kufr (disbelief) and Shirk (associating partners with Allah) but also warns against anything that could eventually lead to these. For example, Islam forbids the photographing of animate beings or bowing down to salute—not because they constitute Kufr or Shirk in themselves, but because they can potentially lead to these beliefs.

Without the concept of Tauheed, man, despite his intelligence—having achieved great feats such as building skyscrapers, exploring space, and performing wonders—remains trapped in confusion and superstition. Despite his advancements, he may still worship animals, insects, trees, carved stones, and other idols in the 20^th century, believing these entities have the power to affect good or evil.

Islam frees humanity from all forms of slavery, teaching that all submission should be directed only to the ONE TRUE BEING—Allah Ta'ala. Islam elevates man to the rank of Khalifah (vicegerent of Allah on Earth), granting him leadership. As the noblest of creatures (Ashraful Makhluqaat), Islam teaches that the entire universe is created to serve him. His ultimate goal is to meet the Supreme Being.

"I have created men and Jinn only to worship Me." (51:56)

UNITY AND EQUALITY

The message of the last Prophet, Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam), teaches that all humans are equal, and there is no superiority among them. Today, the concept of equality is widely proclaimed, thanks to the tireless efforts of the Prophets (Alaihis Salaam) and reformers who made this principle a revolutionary notion accepted globally. Today, it is easy to speak about it as something which is commonplace. However, in earlier times, many believed in the superiority of certain individuals or groups over others.

There were once people who believed they were above the rest of humanity. They traced their origins to solar and lunar phenomena. In India, two families were known as the "Suraj Bansi" (children of the sun) and the "Jandar Bansi" (children of the moon). In Iran, the royal family considered themselves to possess divine blood, and people worshipped them as "children of Allah." Similarly, Roman rulers regarded themselves as gods, while in China, emperors saw themselves as "celestial children." The Brahmins in India considered themselves superior, denying others access to sacred texts like the Veda and complicating the Sanskrit language to restrict it to noble families. If ever the sound of Veda reached the ear of an "inferior" being, the Brahmins would pour lead into his ear. As for the Arabs, they referred to non-Arabs as “Ajam” (mutes), which is why they considered their language superior to all others—those who did not speak it were regarded as mute. The tribe of Quraish believed in their own superiority over other tribes. They maintained their distinction even in matters of worship. During Hajj, unlike others, they did not go to Arafat but remained in Muzdalifah, as they saw themselves as the family of Allah and residents of His sanctuary (Haram). Similarly, the Jews and Christians considered themselves to be the children of Allah.

The message of Rasulullah (Sallallaahu 'Alaihi Wasallam) united humanity, emphasising that all people have one origin:

"O mankind! Fear your Rabb who created you from a single soul." (4:1)

Thus, no one has superiority by birth or origin. All humans are equal, and the only distinction is in their piety and fear of Allah:

"Verily, the most honoured of you in Allah's sight is the one with the most Taqwa." (49:13)

Rasulullah (Sallallaahu 'Alaihi Wasallam) made it clear:

"There is no superiority of Arabs over non-Arabs, or of whites over non-whites, except by Taqwa (piety)."

He did not leave this concept as a mere theory confined to the pages of a book for beautiful reading; rather, he translated it into daily action. This concept was manifested in practical routines such as Salah (prayer), Saum (fasting), Hajj (pilgrimage), and the implementation of Hudud (prescribed punishments). Salah is as obligatory on a charcoal burner as it is on a king. At the time of prayer, no special place is reserved for anyone—the rich, the poor, the destitute, the leaders, and the kings, regardless of origin, race, or skin colour, all stand shoulder to shoulder in a single Saff (row), prostrating before the One Creator, Allah.

Here, the law does not apply only to the poor, destitute, and downtrodden—as was the case in times past when noble families were often exempt from punishment. Once, a woman from a noble family was found guilty of theft. Rasulullah (Sallallaahu 'Alaihi Wasallam) ordered that the prescribed punishment be applied, i.e., the amputation of her hand. Hadhrat Usaamah bin Zayd (Radiyallahu ‘Anhuma), who was deeply loved by Rasulullah (Sallallaahu 'Alaihi Wasallam), interceded on her behalf in hopes of a pardon.

In response, Rasulullah (Sallallaahu 'Alaihi Wasallam), filled with righteous anger, said:

“What is the matter with you that you intercede in a matter concerning the law of Allah Ta'ala? By Allah, in Whose hand is my life, even if Fatimah, the daughter of Muhammad, had committed this theft, I would have cut off her hand.”

This stands as an unprecedented example of justice and equality that Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam) gave to humanity: even the Prophet’s own beloved daughter was not above the law—she would be subject to it just like everyone else.

PROCLAMATION OF THE NOBILITY AND GREATNESS OF MAN

The world has already witnessed an era in which humanity descended lower than even the animals. This moral decline stemmed from a grave misconception—one that led man to shed blood in front of idols he himself had carved with his own hands. The status of women was even more degraded. Even nations that now call themselves "civilized" did not, at certain points in their history, recognize women as human beings. As a result, women's rights were disregarded and violated; they were seen merely as objects of pleasure.

Among the Arabs, daughters were buried alive. At the root of this cruelty was the fear of poverty and the belief that having a daughter brought dishonour.

It is evident what level of degradation humanity had reached. Man had lost his Insaaniyat (humanity) to such an extent that a father was willing to shed the blood of his own children. He would kill, without remorse, both his hardened enemy and his innocent, defenceless daughter. Is there any cruelty worse than a father burying his daughter alive? In this darkness and in a climate of moral decay, a light emerged: the message of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam). He taught that man is a noble being, nobler than all other creatures, and that life is sacred. The universe was created solely to serve humanity.

Man, woman, and child – boys and girls – are human; each one, therefore, has inherent rights. To elevate the status of women, Islam teaches that caring for, feeding, and educating one’s daughter guarantees the father entry into Jannah (Paradise). It further teaches that Jannah lies beneath the feet of mothers, and that good relations with one’s wife are among the signs of perfect Imaan (faith), among other principles.

To demonstrate the value and greatness of humanity, Rasulullah (Sallallaahu 'Alaihi Wasallam), in a Hadith reported in Muslim Sharif, mentions the rewards found in feeding, clothing, or visiting a sick person. Rasulullah (Sallallaahu 'Alaihi Wasallam) states that on the Day of Qiyamah, Allah Ta'ala will ask:

"O Son of Adam, I was sick, and you did not visit Me."

"O My Lord, how could I have visited You? You are the Lord of the universe," the son of Adam will reply.

"Did you not know that so-and-so of My servants was sick and you did not visit him? Did you not know that if you had visited him, you would have found Me at his bedside?"

"O Son of Adam, I asked you for food, and you did not give Me."

"O My Lord, how could I have given You food? You are the Lord of the Worlds," the son of Adam will reply.

"Did you not know that if you had given food to so-and-so of My servants, you would have found Me by him?" Allah Ta'ala will point out. (Muslim)

This is how Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) raised the status of humanity, showing that Allah Ta'ala is present in acts of service to others. He also taught that having mercy on one's fellow man, and on other creatures, attracts the grace of Allah Ta'ala:

"Those who show mercy, the Merciful (Ar-Rahmaan) will have mercy on them. Show mercy to those on earth, and He Who is in the heavens will have mercy on you." (Abu Dawud)

HOPE AND OPTIMISM

The pre-Islamic world was steeped in terror and confusion, where pessimism dominated. By advocating Taubah (repentance), Islam breathed a fresh wind of hope and optimism into humanity, calming the conscience and enabling people to live peaceful, happy lives. Taubah holds a central place in Islam, and the Messenger of Allah, Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam), is known as Nabiy-ut-Taubah (the Prophet of Repentance).

Taubah in Islam is not just a means of recovering from one's shortcomings; it also elevates the rank of the servant. It opens the door for those who wish to repent and begin anew:

"O My bondsmen who have wronged their souls! Never lose hope of Allah's Mercy. Verily, Allah forgives all sins." (39:53)

This is a message of renewal and hope. Despairing of Allah’s grace is considered an act of misguidance and Kufr (infidelity):

"Indeed, only the nation who commits Kufr grows despondent of Allah's mercy." (12:87)

"Only the deviant ones are despondent of Allah's mercy." (15:56)

MARRIAGE OF DEEN AND DUNYA

In earlier times, human life was viewed as being divided into two separate realms: Deen (religion) and Dunya (worldly life). This perspective split the world into two opposing camps, implying that it was impossible to devote oneself to both simultaneously. The idea of balancing material and spiritual pursuits was considered unthinkable—like a person trying to board two boats at once. Religious devotion without asceticism was seen as impossible.

It was in this context that the message of Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam) arrived, shattering the myth: the two can indeed be reconciled. In fact, they can coexist harmoniously. Islam demonstrated that there is no inherent conflict between Deen and Dunya, and both can be pursued at the same time. Any action undertaken with the sincere intention of pleasing Allah Ta'ala is considered Ibaadah (worship)—even something as worldly as engaging in trade.

Conversely, an act of worship done to impress others becomes Dunya. Ibaadah is not limited to actions performed in a Masjid (mosque); even the pursuit of halaal (lawful) sustenance is both a form of worship and an obligation. Acts considered as part of enjoyment or leisure can also carry immense rewards—such as intimacy with one’s spouse, which is likewise rewarded when done with the right intention.

Thus, any action should be motivated solely by the desire to please Allah Ta'ala. This allows people to work for both Deen and Dunya. A person can remain pious without being an ascetic. In this context, Dunya, when performed with good intentions, becomes Deen, while Deen, when pursued with wrong intentions, becomes Dunya. Deen encompasses all aspects of human life, at all times, and is not detached from life:

"Truly my Salahs, all my acts of worship, my life and my death are for Allah Ta'ala, the Rabb of the universe." (6:162)

PURPOSE OF CREATION AND THE DESTINATION OF MAN

Another, no less important, blessing that Islam has bequeathed to humanity is the clarification of man’s purpose and orientation in life. Humanity, which had once been preoccupied with acquiring the material and perishable goods of this world, was redirected toward a higher and more enduring aim—even eternal—despite the limited duration of human existence. Islam taught that man’s true destination lies beyond the physical world and its limited conception of space and time—it is the Recognition of the Supreme Creator.

The message of Hadhrat Muhammad (Sallallaahu 'Alaihi Wasallam) gave the pious a noble and exalted goal and destination.

In short, the advent of Rasulullah (Sallallaahu 'Alaihi Wasallam) changed the course of human history. Humanity, which had taken a path of perdition and perversion—undoubtedly leading to Jahannam (Hell)—was transformed. The profound changes brought about by his message were clearly manifested in the lives of the Sahaabah (Radiyallahu Anhum).

Those who, just a day before, were ready to wage wars lasting generations over trivial matters, became so selfless in their faith that they were willing to divorce their most beloved wives so their new brothers could marry them. Others gave preference to their guests over their own children. The spiritual greatness and nobility achieved by the Sahaabah-e-Kiraam (Radiyallahu Anhum) were beyond the imagination of even the most seasoned and learned thinkers.

Such a radical transformation—among a people once steeped in ignorance and darkness, whom no one wished to rule—within just a few decades, is undoubtedly one of the greatest miracles of Nabi-e-Karim (Sallallaahu 'Alaihi Wasallam) and a lasting blessing from Allah Ta'ala—one that will remain for the benefit of all humanity until the end of time.

"We have sent you as a mercy to the universe." (21:107)

[English version of "Principaux bienfaits du message de Raçouloullah (Sallallaahou A'laihi Wasallam)" – Al Haadi – Vol. 2 No. 2]