The Prophet of Islam was born in 578 in Makkah, the power center of

Arabia, and died in Madinah in 632.  His father Abdullah died prior

to his birth, his mother, Amina, too died soon after his birth. 

There was nothing extraordinary in his external circumstances.  But,

since his childhood, his personality reflected an extraordinary

person. On seeing him his grandfather, Abdul Muttalib used to remark

that this son of mine would reach a high place in life.

Chapter 93 and 94 of the Quran describe briefly the circumstances of

his early age.  According to the Quran, God took special care of

him.  In his youth when he went in search of truth, God gave him

guidance through revelation.  His livelihood was provided in the

form of one of the wealthy ladies of Makkah becoming (impressed) by

his extraordinary personality and character, desired to marry him. 

Besides, the Prophet was specially gifted with a vision that would

enable him to see the opportunities, and to utilize every

disadvantage as an advantage.

The well known German psychologist Alfred Adler in his book The

Individual Psychology has written that after studying man all his

life the greatest potential he found in them was "Their power to

turn a minus into a plus."

The greatest example of this human potential and vision throughout

the human history is to be found in the being of only one person and

that is of the Prophet Muhammad. This unique quality in him has been

acknowledged by historians in many ways.  For instance, British

writers, Mr. E.E. Kellet writes. "Muhammad (PBUH) faced adversity

with the determination to wring success out of failure."

Visualization of the future

How great was this vision of the Prophet could be judged by this

incident in his life.  In his early period of Prophethood in Makkah,

the Makkans regarded him so, insignificant that they would call him

by way of ridicule 'Muhammad the son of Abu Kabsha' instead of

saying Muhammad the son of Abdullah.  Abu Kabsha was a shepherd in

Makkah, whose wife was Muhammad's  (PBUH) wet nurse.  From this

relation the Makkans had nicknamed him son of Abu Kabsha.  In this

apparently, ordinary circumstances his vision was so high that when

in the early years of his Prophethood the Makkan leaders gathered at

the house of Abu Talib, Prophet's uncle, to talk to the Prophet and

ask him as to what it was that he aspired / looked for.  The Prophet

with complete determination replied: I want only one word from you,

if you are willing to give that you will come to posses the entire

Arabia and all the other parts of the world will surrender before

you. (Hayat As Sahaba 1/56).

The day the Prophet uttered this sentence he was all-alone in the

world, without a single support in the whole world. To those who

lacked insight he had no future, yet he could visualize something,

which appeared to be inconceivable to others.  Today we all know

that these words uttered by him became a part of history.  Barely

within twenty-three years of his mission the entire Arabia was

brought into the fold of Islam.  While in the next two decades the

Roman and the Sasanid empires, the two great empires of the world,

had surrendered before his followers.  This event was so astonishing

that the historians have called it the greatest miracle of human

history.  In the words of one historian:

"Every Prophet established his pretension by the Performance of

miracles.  On that tokens Muhammad must be recognized as by far the

greatest of all Prophets, before or after him.  The expansion of

Islam is the most miraculous of all miracles. (Historical Role of

Islam, P.4; By M.N. Roy)

Seeing an advantage amidst disadvantages

After receiving Prophethood the Prophet of Islam lived in Makkah for

a thirteen years.   This was the hardest period of his life only

some inhabitants of Makkah believed in him.  The majority and the

leaders in particular opposed him severely.  They put him and his

companions into all kinds of hardship, killed some of them; placed a

total boycott on him along with his family; devoid him of tribal

protection, resolved to kill the Prophet himself, in order to wipe

out Islam forever etc.

In those days the circumstances appeared to be extremely

disadvantageous.  It was a tribal age.  People regarded that the

actual power of a person lay in his male child since the Prophet had

no son, the opponents used to call him 'abtar'  (rootless) that is,

he had no future.  In this apparently desperate circumstances, the

Prophet replied God has promised me a town which will swallow up all

other town, people call it Yasrib, but it is Madina" (Muwatta Imam

Malik, 641).

A person who had become absolutely unwanted in his hometown, Makkah,

who was apparently rejected by his circumstances, in such despairing

times his observation indeed appears strange. He observed that God

had decreed him to leave Makkah for another town, a town that would

form the center of his mission, which would then become so powerful

as to swallow up all other towns, that is, all the nations of the

world will surrender to it.

When the Prophet migrated from Makkah to Madina, he did not even

have a pair of shoes in his feet, hiding himself in this state from

the Makkan leaders he reached Madina.  Madina was called Yasrib in

those days, it was a town attached with no importance.  However in

the same Arabia where Makkah had become so inhospitable to him,

Madina proved to be extremely favorable to the Prophet.  Almost all

the inhabitants of Madina entered the fold of Islam; besides, the

Muslims scattered outside Madina began to settle in Madina.  In this

way Madina became a powerful center of Islam. Within a period of a

few years, his mission flourished in Madina from where it spread to

all other towns in Arabia, ultimately, the entire Arabia came into

the fold of Islam.

Surrounded by difficult circumstances in Makkah a great vision was

required to see Madina, situated at a distance of 300 miles from

Makkah, in the form of a great future.  This observation of the

Prophet in regard to Madina provides a proof of his great vision.

Apparently, the inhabitants of both the towns, Makkah and Madina,

were idolaters, yet there was a basic difference between the two;

that is, in Makkah, people's material interests were linked with

idolatry, whereas for the Madinans idolatry was only an ancestral

heritage.  It had no other significance.

Due to the shortage of water in Makkah, agriculture and horticulture

did not exist their Idolatry provided one of the greatest sources of

their livelihood. The Makkans had placed idols belonging to all

Arabian tribes in Kaba, numbering at 360.  These Arabian tribes used

to visit Kaba to worship their idols where they also offered

devotional presents. Due to their visit in great numbers the

business in Makkah prospered. By the visit of these devotees Makkans

benefited in almost the same manner as countries benefit from the

visit of tourists on a large scale in modern times. Furthermore

since the Meccans were the custodians of this idolatrous system,

they had come to acquire the position of political leadership of the

whole Arabia.  In this way abandoning idolatry appeared to be

synonymous to the collapse of their politics and economics.

Whereas the matter / circumstances of Madina was quite different.

There was water and fertile soil.  By means of agriculture and

horticulture, its inhabitants easily managed to secure their

livelihood.  Therefore, they were not afraid that if they abandoned

idolatry for monotheism, their economic life would be ruined.  That

is why the response/reaction of the people belonging to the two

cities was different. Makkans turned staunch opponents to the call

of monotheism given by the Prophet of Islam; Whereas the Madinans,

soon after the preliminary introduction to the religion of

monotheism, abandoned idol worshipping and accepted Islam without

any opposition / hesitation.

To understand this difference between Makkah and in Madina and to

judge.  Madina instead of Makkah may provide the strongest ladder to

progress entails a profound vision. This observation of the Prophet

of Islam is a living proof of this profound vision, literally

testified by history.

Introducing Peace as the most powerful weapon

The period in which the Prophet of Islam was born was a period of

war and fighting.  Throughout the world sword was regarded as the

sign of power. This saying was prevalent among the Arabs that:  the

greatest check of war is war.   In this circumstance the Prophet

observed: "God grants to non-violence what he does not grant to

violence" (Al-Tirmidhi)

In the conditions prevailing fifteen hundred years ago such

observations appeared strange.  It was so highly at odds with the

times that only the person could utter such words whose mind has not

been molded by his immediate circumstances, he is inspired by some

higher source of knowledge. Both the initial as well as the later

period of Islam testify completely to this inspired principle.

During the life of the Prophet of Islam Quraysh, who enjoyed the

leadership of Arabia, turned so hostile to him that they went to the

extent of waging war against him. According to the books of seerah,

the Quraysh wanted to embroil him in minor or major wars for more

than eighty times.  But the Prophet did his best to avert war

through peaceful policy.  For instance, one the occasion of Ahzab

encounter, the Prophet set up a buffer in the form of a trench

between him and his enemy.  Then on the occasion of Hydaybiya the

Prophet made a peace treaty with the enemy unilaterally, accepting

all the conditions set by the enemy etc.

During 23-year period of Prophethood, the Prophet, in extremely

unavoidable situation encountered his antagonists only on three

occasions - Badr, Uhud and Hunayn.  All of these three wars lasted

for only half day each.  This means that the Prophet fought for only

one day and a half throughout his life and that total casualty

consisted of not more than 130 from both sides.  To win over such an

aggressive and belligerent people with so little bloodshed had been

possible only because the Prophet always used to make the most of

the power of peace.

Arabia had been conquered during the life of the Prophet itself. 

The wars that took place in this process took the toll of less than

one hundred and fifty people.  This revolution brought about by the

Prophet of Islam was indeed a bloodless revolution. And this

bloodless revolution became possible only by the power of peace.

In the later centuries of Islam, too, this peace formula was

followed. That  is why Islam achieved great successes through the

power of peace.  One prominent example of this matter is provided by

an event-taking place in the thirteenth century.  During this period

the barbaric Mongol tribes rose from Turkistan and devastated the

entire Muslim empire spreading over right from Samarqand to Aleppo.

The grand Abbasid caliphate vanished altogether.

In those days Muslims' political and military power had so greatly

weakened that the saying spread among them that if you were told

that the Mongols had been defeated, do not believe it. It was this

Islamic policy of peace, which performed a miracle. Muslim men and

Muslim women rose to the occasion.  They engaged themselves in

peaceful D'awah work.  The result was miraculous.   Within a period

of 50 years the scene was completely changed.  In the words of the

Quran (41:34) the enemies had been turned into close friends.  The

majority of the Mongols had been brought into the fold of Islam.

"The Religion of Muslims had conquered where their arms had failed,"

(The preaching of Islam, by T.W. Arnold) another historian has

acknowledged this event in these words: "The conquerors had accepted

the religion of the conquered."

The Prophet of Islam had held that the power of peace was far

greater than the power of violence.  The Prophet and his followers

put this into practice successfully on many occasions.  As a result

of this concept of peace, as against violence, set in history in the

form of a process. This line of thought continued to influence later

generations. In present times this thinking has assumed the status

of a permanent social philosophy.  Many prominent thinkers are its

advocate. For instance, it was this principle of peaceful activism

on which Mahatma Gandhi based his movement of non-violence and with

this power of non-violence the freedom movement successfully

achieved its target. Then it was this same principle by which South

African leader Nelson Mandela became successful in his political

movement in support of blacks as against whites.

The Prophet of Islam was born in the second half of fifth century

AD.  It was an age of violence and battles.  In those days people

resorted to violence to achieve any goal, for they knew no other

means.  In such an atmosphere the Prophet of Islam declared that the

power of peace was far greater than the power of violence.  This

peaceful activism could have been understood only is one whose

vision was so profound to enable him to penetrate the appearances in

order to see the reality.

If you extend this point further you will find that to talk of

peaceful method in those days required a rare insight, which is able

to penetrate the present and see the future.  As we know in present

times the invention of latest weapons of war has proved that war or

violence is only a means of destruction.  In no way it heralds

success and victory for anyone.  On the other hand, due to great

developments in science and technology in modern times such

instruments have been invented, for first time in human history,

that peaceful method has been proved powerful and effective to an

unimaginable extent. For instance, modern communication and related

technology.

These extraordinary possibilities, which lay hidden in the darkness

of the future fifteen hundred years ago, required an extraordinary

vision. This observation of the Prophet serves, undoubtedly, as a

living proof of this vision.

His words determine the course of history

How extraordinary was the Prophet's declaration, which has been

recorded in books of hadith in these words. "That the chain of

Prophethood and messenger ship has been ceased and that after me

neither a prophet nor a messenger will be sent by God." (Sahih

Muslim)  He also said clearly that there would be no Prophet after

him.  This cessation of Prophethood has been declared clearly in the

Quran as well. (33:40)

Such a declaration had been made neither before nor after him.  This

is all the more astonishing that these words have become a matter of

history.  No one has dared to claim to be a prophet of God so far.

Certain personalities are named in connection of Prophethood but

this is certainly not right.  These spiritual personalities have

never made a claim in clear terms like Prophet Muhammad said: No

doubt, I am a Prophet of God (ibn Hisham).

The first instance in this connection is that of Musailama of Yamama

(Arabia) who died in 633 AD.  He was a contemporary of the Prophet.

It is said that he claimed Prophethood. But the fact is that his

claim was not in the same sense of being an independent Prophet.

Instead, he had claimed to be a co-shaver in the Prophethood of

Muhammad. He had sent a two-member delegation to Prophet Muhammad

(PBUH) in Madinah.  They brought with them a letter from Musailema,

in which it was mentioned clearly in these words:  "I have been made

a partner in this matter of Prophethood with him (Muhammad)  (Seerah

ibn Hisham P 244)

This makes it clear that Musailema had never claimed independent

Prophethood. His claim, on the other hand, was that of having been

appointed as a partner. This means that he himself referred the

matter of Prophethood to the Prophet of Islam himself. That is to

say, that if the Prophet of Islam testified to the veracity of his

claim only then, he could be held truthful since the Prophet did not

testify to his veracity, Musaylema's claim stands nullified on its

own.

Similarly Sikh religion is attributed to Guru Nanak who was born in

Punjab. His devotees sometimes call him a messenger on his own.  It

is a baseless attribution, for; Guru Nanak himself never claimed

that he was a Prophet of God.  The book Guru Garantha Sahab, sacred

book of Sikhism attributed to Guru Nanak is a collection of work by

different people nowhere in this book, it is mentioned that Guru

Nanak regarded himself as God's messenger or claimed to be one. In

such a situation including him in the list of Prophets is a baseless

proposition. 

Then, there, is the Iranian born Bahaullah (d-1892) who is regarded

by his followers to be a Prophet the religion based on his teachings

is known as Bahai faith.  Now the question is not that he

established a separate religion but that 'did he claim to be a

Prophet of God?'

The incidents show that he never uttered these words neither in

writing nor in speech that he was a Prophet of God.  All that he

said according to the Bahai records, that he had simply claimed to

be a Mahadi (Guided Person) and the manifestation of unknowable God

(EB-732)

In such a state of affairs the declaration of the Prophet of Islam

that he was the last Prophet still remains unquestioned. The case of

Bahaullah does not even figure in the list. For he never claimed to

be a Prophet of God.  What he had claimed rightly or wrongly was

something else, having nothing to do, directly or indirectly with

the declaration of the Prophet of Islam.

Another example in this connection is provided by the India born

Mirza Ghulam Ahmad Qadiani (d-1908) some give his example in the

case of Prophethood.  But according to the historically established

record this is quite baseless. In fact Mirza Ghulam Ahamad Qadiani

cannot be included in the list of Prophethood.

According to the records, Mirza Ghulam Ahamad Qadiani never claimed

that he was a Prophet of God.  On the contrary what he had claimed

was that he was a shadow of Prophet Muhammad.  He never claimed to

be an independent Prophet.  Like Musaylema, he called himself a

shadow of Prophet Muhammad.  In this way he too gave his matter in

the hand of Prophet Muhammad for verdict.  That is, if Prophet of

Islam testifies to his claim, then only his Prophethood will be held

valid, otherwise it stands invalidated on its own.

As mentioned above the Prophet of Islam had declared in his life

itself that after him no Prophet or messenger will come until

Doomsday.  This means that after him neither dependent nor

independent Prophet is to come to the world.  So the Prophet of

Islam had given this verdict in advance, that anyone such as Mirza

Ghulam Ahmad Qadiani or others claiming Prophethood are to be

regarded as false Prophets. The truth is that to say "I am a

Prophet" is more difficult than putting a mountain on one's head.

Such words can be uttered either by one who is a Prophet of God in

the real sense or by one who is insane.  No third person can utter

this claim from his lips.

In this matter, I personally have come across with two experiences.

One pertains to Guru Gurbachan Singh (d-1980) and another with Sree

Karunakara Guru of Trivandrum (Shantigiri) d-May 6, 1999) the

devotees of both gurus told me that their   respective gurus were

Prophets of God.  I said that it is the guru who has the knowledge

of being a Prophet of God, and not his devotees.  Therefore, the

question of considering such a claim seriously arises only when the

concerned person utters theses words. "I am God's Prophet." So long

as these words are not spoken by the concerned person, the case is

not worthy of consideration.

The first experience concerns with Guru Gurubachan Singh of Delhi,

who was the chief of Nirankari mission.  Some of his devotees

visited my office and said to me that their guru was the Prophet of

the time I said that if you believe this to be true, I would come to

see your guru.  You should ask him to say these words from his own

lips that he was a Prophet of God.  They said that they would

request their guru and he would certainly utter these words before

you.  I further added that on that occasion I would not utter a

single word to debate his claim.  After listening these words from

the lips of the guru I will come back without questioning it.  Those

devotees talked to their guru, and fixed the date and the time. At

appointed time I went to Nirankari bhawan (Delhi) There I was

ushered in the large room of the Guru.   These devotees too were

present with me.  The faces of the devotees showed that they were

convinced of the fact that the guru would speak those words. I

stayed with the guru for about an hour. Guru continued to talk to me

about his mission all this while but he never uttered these words.

For I had given my word to their devotees that I shall neither

question nor debate so after waiting for one hour I finally left.

Then another experience relates to sir Karunakara Guru of

Shantigiri.  His Ashram is situated in Shantigiri in Trivandrum. A

group of his devotees came to Delhi; they visited our center and

told me that their guru was a Prophet of God.  I said to them that I

want to hear these words from the lips of the Guru.  They invited me

to their Ashram and assured me that their guru would certainly utter

these words.

Then under a programmed, I went to Trivandrum in February 1999.  I

went to Shantigiri Ashram, located about 20 k m.  Away from

Trivandrum airport to meet the Guru.  This meeting took place in his

large room.  When I met him many of his devotees and some

foreigners, men and woman were present in the room.  These devotees

were either standing or sitting on the carpet.  Guru Sat on a bed in

a reclining posture. A chair was placed for me besides the bed of

the guru.

Thus the distance between guru and me was about less than one meter.

Since the guru did not know Hindi the conversation took place in

English.  After some introductory talks I came to this point and

asked him directly:

Do you claim that you are a Prophet of God in the same sense in

which Moses, Jesus and Muhammad claimed to be Prophets of God?

A silence fell for a few seconds after my question then guru replied in

clear words, 'No, I make no such claim" Afterwards there was no need for

further question on this topic   I talked to him about his mission for some

time then took his leave with his special parshad of an orange.

To conclude, we may confidently proclaim that the Prophet of Islam was

bestowed with a divine vision, which enabled him to visualize the future so

vividly as one cannot even see the present. That is the secret behind all

his religious, social and political achievements.  No wonder, by the virtue

of this vision, he was also able to predict even the continuing ideological

  supremacy of his Prophethood so much so that the history itself will

refuse to grant credibility to any other ideological counter claim made by

somebody afterwards in prophetic or non-prophetic terms.