The teachings of the Prophets are limited to their respective nations, and their guidance is specific to their particular times and contexts. This claim has been presented by certain individuals in our era. According to them, all Prophets were sent to their own nations, and their teachings were tailored to those nations. Consequently, the Prophethood of the Messenger of Allah (PBUH) was also directed at the Arab nation, and his message was in accordance with the conditions, language, and cultural background of the Arabs. Therefore, this message is specific to the Arabs. Furthermore, they argue that the Quran, in its address, confines this message to the Arabs and does not obligate its initial addressees to spread it worldwide.
However, contrary to this view, the general stance of Muslims is that the Messenger of Allah (PBUH) was sent for all humanity and that the Quran’s message is universal, meant for all times and all nations. In this article, we will present evidence from the Quran supporting this perspective.
According to the Quran, the guidance brought by the Prophets is always uniform in its essence, universal in its message, and transcendent in its impact. No Prophet brings a new message. Allah states:
“He has prescribed the same religion for you to which He guided Noah and whose revelation [O Prophet!] We have sent to you and whose directive We gave to Abraham, Moses, Jesus: “Adhere to this religion [in your lives] and do not create difference in it.” What you are calling these Idolaters to [that they should believe in one God] is weighing down heavily on them. God chooses whomsoever He intends to come towards Him but He shows the way that leads towards Him to only those who turn to Him.” (Al-Shura, 42:13)
This clarifies that all Prophets brought the same religion in essence. However, the presentation of this guidance varied according to the audience because the nations to whom the Prophets were sent had different histories, languages, characters, and customs. Similarly, the nature of their deviations varied. Nevertheless, the contents of the Prophets’ message, despite this specific context, serve as a beacon of knowledge and guidance for humanity in their essence and meaning.
This can be understood by observing that the Messenger of Allah (PBUH) purified the global center of monotheism from the defilements of polytheism. Undoubtedly, the Quraysh were the ones who had nurtured this deviation, as they were historically the custodians of the Sacred Sanctuary (Haram). The Arab nation had its unique language, culture, and specific manifestations of polytheism. The Messenger of Allah (PBUH) addressed his nation in consideration of their historical context and refuted their false beliefs and ideologies. However, the message he conveyed to them was that associating partners with Allah was a misguidance and an evil. This claim of the Prophet (PBUH) was, in its essence, a universal truth and an established moral reality, not confined to the Arabs.
Therefore, the teachings and message of the Prophets, in their essence, are never restricted by time and space. Rather, they exist as a universal message, a transcendent truth, and a source of guidance for all humanity.
When a Prophet is sent to a nation with guidance, their first task is to awaken the innate divine awareness within human nature that enables individuals to distinguish between good and evil. However, certain matters arise where human instinct is insufficient, or challenges are encountered in understanding details and practical application. In such instances, Prophets guide humanity through laws and commandments. These laws consist of three types of injunctions:
The first type includes commandments based on underlying causes (‘illat), meaning they are founded on a specific rationale. When that rationale exists, the command applies, and when it does not, the command ceases to apply.
For example, the law of inheritance prescribes giving sons double the share of daughters, based
۞ شَرَعَ لَكُم مِّنَ ٱلدِّينِ مَا وَصَّىٰ بِهِۦ نُوحًۭا وَٱلَّذِىٓ أَوْحَيْنَآ إِلَيْكَ وَمَا وَصَّيْنَا بِهِۦٓ إِبْرَٰهِيمَ وَمُوسَىٰ وَعِيسَىٰٓ ۖ أَنْ أَقِيمُوا۟ ٱلدِّينَ وَلَا تَتَفَرَّقُوا۟ فِيهِ ۚ كَبُرَ عَلَى ٱلْمُشْرِكِينَ مَا تَدْعُوهُمْ إِلَيْهِ ۚ ٱللَّهُ يَجْتَبِىٓ إِلَيْهِ مَن يَشَآءُ وَيَهْدِىٓ إِلَيْهِ مَن يُنِيبُ
on the differing societal and practical responsibilities they bear. As long as this rationale remains valid, the law will remain applicable. Similarly, the rationale behind the waiting period (‘iddah) is to ensure the clarity of the womb (istibra-e-rahm).
At times, these rationales also serve as preventive measures (sadd-e-zariya).
For instance, requiring two female witnesses alongside one male in financial transactions aims to prevent potential disputes. If an alternative method is adopted to achieve this goal, the intent of the Shariah is fulfilled, and adhering to the original directive becomes unnecessary.
The second type includes injunctions based on God’s selection for worship and obedience, such as prayer, fasting, and pilgrimage. These practices are determined solely by God’s will, outlining how He wishes to be worshipped and obeyed. Since these are God’s demands, He has also established principles of leniency if people face difficulties in adhering to them.
The third type consists of commandments specific to the chosen nations of the Prophets, such as the Israelites and the descendants of Ishmael (PBUH). These nations were given certain commands due to their special roles and responsibilities.
For instance, the punishment for rejecting the Prophet’s message after the completion of proof (itmam-e-hujjat). These commandments were issued exclusively to these nations to fulfill specific missions assigned to them. The Quran itself provides the reasons for these distinct religious injunctions. Individuals outside these nations are neither addressed by these commands nor obligated to follow them.
This outlines the guidance brought by Prophets. Now we turn to the question of what instructions the Quran provided to the Messenger of Allah (PBUH) and his nation regarding the dissemination of this message.
When Allah sent the Messenger of Allah (PBUH) to the descendants of Ishmael (PBUH), the first instruction was:
“And warn your near ones of kin of it also.” (Al-Shu‘ara, 26:214)
It should be noted that it was the family of the Messenger of Allah (PBUH) that held custodianship of the Kaaba. This point is further clarified by Allah in another verse:
“[Like that very Book,] this is a Book We have revealed, imbued with great blessings, confirming what came before it so that you may give glad tidings to people through it and that you may warn those who live in the mother city and around it.” (Al-An‘am, 6:92)
وَهَٰذَا كِتَٰبٌ أَنزَلْنَٰهُ مُبَارَكٌۭ مُّصَدِّقُ ٱلَّذِى بَيْنَ يَدَيْهِ وَلِتُنذِرَ أُمَّ ٱلْقُرَىٰ وَمَنْ حَوْلَهَا ۚ وَٱلَّذِينَ يُؤْمِنُونَ بِٱلْءَاخِرَةِ يُؤْمِنُونَ بِهِۦ ۖ وَهُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ
There is no doubt that the primary audience of the Messenger of Allah (PBUH) was the descendants of Ishmael (PBUH), and he was tasked with delivering the message to them. He came as a judge for them. But was the message conveyed through the Quran meant solely for the descendants of Ishmael (PBUH)? Addressing this, the Quran states:
“And this Qur’ān has been revealed to me that I may warn you through it and those also whom it may reach.” (Al-An‘am, 6:19)
This means that in addition to the descendants of Ishmael (PBUH), anyone to whom this message reaches is a recipient of its guidance. Javed Ahmed Ghamidi, commenting on this verse, writes:
“This is the same concept expressed in Surah Al-Furqan (25:1) with the words ‘so that he may be a warner to the worlds.’ This clarifies that the Quran will serve as a means of warning until the Day of Judgment. Scholars who rise to carry its message must rely on it as the sole means of warning rather than introducing their own ideas. For understanding God and awakening a sense of the Hereafter, nothing surpasses the Quran in its ability to enlighten people.” (Al-Bayan, Vol. 2, p. 20)
After this, Allah also obligated the descendants of Ishmael (PBUH) to convey the guidance delivered to them by the Messenger of Allah (PBUH) to the rest of the world. This responsibility is articulated in the Quran as follows:
“[We have done precisely this] and [just as We made the Sacred Mosque your qiblah,] in a similar manner, We have also made you an intermediate community so that you may bear witness [to the truth] before all the people of the world and the Messenger of God may bear this witness before you.” (Al-Baqarah 2:143)
Javed Ahmed Ghamidi, in his commentary on this verse, explains:
“The word ‘wasat’ is used here. Like ‘walad,’ it is employed for masculine, feminine, singular, and plural alike. It means ‘middle’ or ‘moderate,’ and in this verse, it refers to the Prophet’s nation, the descendants of Ishmael (PBUH). The words ‘He has chosen you’ in Surah Al-Hajj (22:78) provide evidence that they were chosen by Allah for this testimony of faith, in the same way He chooses some eminent individuals from the progeny of Adam for prophethood and messengership. It is on this basis that the Quran designates them as a middle nation (‘ummah wasat’) in this verse of Surah Al-Baqarah. They are the community positioned between Allah and His Messenger on one side and all other nations of the world on the other, charged with bearing witness to the truth over them. The word ‘testimony’ here signifies the establishment of evidence through which the truth is so clearly presented that no room for evasion or denial remains.
َو ُا ْو ِح َي ِا َل َّي ٰه َذا ا ْل ُق ْر ٰا ُن ِل ُا ْن ِذ َر ُك ْم ِب ٖه َو َم ْن َب َل َغ۔
َو َك ٰذ ِل َك َج َع ْل ٰن ُك ْم ُا َّم ًة َّو َس ًط ا ِّل َت ُك ْو ُن ْو ا ُش َه َد ٓا َء َع َلي
ال َّن ا ِس َو َي ُك ْو َن ال َّر ُس ْو ُل َع َل ْي ُك ْم َش ِه ْي ًد ا۔
This testimony is established when Allah selects an individual or a community for the manifestation of His justice, bringing about a ‘lesser Day of Judgment’ through them in this world before the actual Day of Judgment. They are informed that if they uphold their covenant with Allah, they will be rewarded, and if they deviate, they will face punishment in this very world. As a result, their existence becomes a sign of God for humanity, as if people see God walking and dispensing justice on earth through them. Simultaneously, they are commanded to convey the truth they have witnessed with absolute clarity and completeness to others. This is testimony (shahadah), and once established, it becomes the basis for divine judgment in both this world and the hereafter.” (Al-Bayan 1/142–143)
The Quran appointed its initial audience, the descendants of Ishmael (PBUH), as a nation tasked with delivering the message of Allah to all corners of the world. The objective was to ensure that the ultimate distinction between truth and falsehood was made and that Allah’s guidance was universally disseminated.
The companions of the Prophet (PBUH) initiated this great responsibility by conveying this message to the Jews, Christians, and surrounding nations of their time. The early chapters of the Quran recount the history of this mission, which gradually spread across the world. After the companions, the descendants of Ishmael (PBUH) continued to fulfill this responsibility within their means and resources, and this mission persists to this day.
When this message reached non-descendants of Ishmael (PBUH), and they recognized that the Quran and the Sunnah represented the true guidance of Allah, they also accepted it in faith and began studying it.
As soon as we study the Quran and the Sunnah, the invitation and law of the Prophet (PBUH) become as clear to us as they were to the companions and the original audience. Thus, this guidance becomes equally binding and significant for us as it was for the descendants of Ishmael (PBUH), for this message is not limited to any single nation. Anyone who sincerely accepts this guidance becomes connected to it.
This can be understood through an example: When Allah instructed the Prophet’s audience to perform prayer, He said:
“[Why do you ruin yourselves by following them?] O People! Serve your Lord Who has created you and those before you too so that you may be secure [from His punishment.” (Al-Baqarah 2:21)
Although this verse was directed toward the Prophet’s immediate audience, the worship demanded of the servant (abd) is equally incumbent upon us after believing in God. By becoming servants (abd), we too are obligated to follow our Lord’s guidance.
يَٰٓأَيُّهَا ٱلنَّاسُ ٱعْبُدُوا۟ رَبَّكُمُ ٱلَّذِى خَلَقَكُمْ وَٱلَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ
Allah has stated:
“[Leave these rebellious people to themselves now.] I have created the jinn and men only for My worship [and this is what is required of them as well].” (Al-Dhariyat 51:56)
Thus, the commandments of faith, ethics, and law that were obligatory upon the descendants of Ishmael (PBUH) as human beings are equally binding upon us. We too need a relationship with Allah and a detailed understanding of innate guidance, just as they did.
We are equally bound by the divine law, the Shariah, just as they were. Hence, the Prophethood of the Messenger of Allah (PBUH) was, in this sense, for all creation. The Quran explicitly states:
“[If they do not listen, We shall make others Our addressees.] We have [O Prophet] only sent you as a deliverer of glad tidings and warnings to all mankind, but [alas!] most people do not know.” (Saba 34:28)
Javed Ahmed Ghamidi, explaining this verse, writes:
“The Quran states at multiple places that, unlike other Messengers, the Prophet (PBUH) was not sent solely to his own people but to all creation. Observing the stubbornness and obstinacy of his own people, the Prophet (PBUH) therefore invited the tribes of Aws and Khazraj, and later the People of the Book and surrounding rulers. The people who believed were instrumental in facilitating the global establishment of proof (itmam-e-hujjat), culminating in the finality of Prophethood and Messengership forever. Now, it is the responsibility of this Ummah, which exists across generations as followers of those early helpers and their successors, to carry forward this mission. Allah also granted the Prophet’s own people the privilege that a large majority of them eventually accepted faith and became willing to fulfill the responsibilities of the testimony (shahadah) entrusted to them, which the Quran identifies as the role of the progeny of Abraham (PBUH).” (Al-Bayan 4/196)
Thus, every aspect of the Prophet Muhammad’s (PBUH) invitation and the guidance of the Prophets becomes as relevant to us as it was to the earlier nations. Consequently, the invitation and guidance of the Prophet Muhammad (PBUH) are not confined to any single nation or era. The Quran makes it clear that all Prophets brought the same religion, and the message of the Prophet Muhammad (PBUH) is meant for all of humanity.
وَمَآ أَرْسَلْنَٰكَ إِلَّا كَآفَّةًۭ لِّلنَّاسِ بَشِيرًۭا وَنَذِيرًۭا وَلَٰكِنَّ أَكْثَرَ ٱلنَّاسِ لَا يَعْلَمُونَ