The Grand Imam continued his talk about the moderation of Islam and its manifestations in the legislation of the Noble Qur’an and the purified Sunnah, after he reviewed two aspects of this legislation. These are “ease and relief of embarrassment,” and “the least burden of obligations,” while leaving vast juristic areas without provisions or legislation in order to facilitate matters for people in their religion and their daily life. During the eleventh episode of his Ramadan program Grand Imam At-Tayyeb Talk, Prof. At-Tayyeb spoke about another foundation of legislation, which is the flexibility of the texts on which Muslim legislation is based.

He explained that this legislation ensured ease of movement, keeping pace with change, and enriching people's lives, the case which made it a divine law valid for every time and every place. With this description, i.e. divine law, the Islamic Sharia is known in the traditional writings, whether when they deal with the fundamentals of religion or with minor issues.

His Eminence added that this feature that singles out the Islamic Sharia over all other legislations and regulations is a reflection of the message and nature of Islam as a final statement from Allah Almighty to people. It transcends the limits of time and place. The Grand Imam indicated that this issue depends entirely on establishing two axes. These are: first, proving that Muhammad’s prophecy concludes all previous prophecies and messages, and second, proving that Muhammad’s prophecy is universal for all people in every time and every place, regardless of –whether they believe or not in this message.

The Grand Imam explained that Muhammad’s prophecy as the seal of prophethood means the cessation of prophets and divine messages on the one hand, while this prophecy remains represented in an existing law that remains among people as a source of permanent guidance, on the other hand. In light of this guidance, people can distinguish between truth and falsehood, between good and evil, and between what is good and what is bad in faith, behavior and deeds. Thus, the sealing nature and continuation of the Muhammad’s prophecy constitute two inseparable matters, or two sides of one and the same coin; neither of them can be achieved unless the other is realized with it.

His Eminence also showed that inseparability here is part of the Sharia. If you suppose that the prophethood of Muhammad (pbuh) as a final prophecy has folded its page and ended its mission, and that its rulings and legislation were abrogated by Muhammad’s death, then this supposition obligates humanity as a whole for tens of thousands of years in complete darkness, utter chaos, and manifest error because of the absence of heavenly guidance. Humanity will suffer from the interruption of divine kindness, and become subject of the tyranny of the forces of evil and darkness. With this assumption also, the meaning of reckoning, reward and punishment on the Day of Resurrection would then be nullified, and so would the meaning of belief in Resurrection, Paradise, Hell and the Path over Hell. Belief in Allah, His angels, Scriptures, and Prophets would be useless simply because in that case– as people would say - Allah left them without a messenger to inform them or give them good tidings.

This is an absurdity that is not worthy of the All-Knowing, the Wise, whose kindness, generosity and mercy never stop even for the blink of an eye until He inherits the earth and those living on it. 

His Eminence posed a question that some may raise, wondering: if we accept that the seal of prophecy logically requires its continuation, but why does it require that it be general for all people?

Is it not possible for the prophecy to continue for a specific people - such as the Arabs for example?! His Eminence answered that this objection is doomed to the same fate as the previous objection. With this assumption, the divine guidance would be limited to a nation, and the rest of the nations then remain lost and deprived, not distinguishing goodness from evil. How could they know such things if no warner was sent to them? Thus, we will reach the same conclusion based on the previous supposition.

His Eminence indicated that if it is proven that the prophecy of Muhammad (pbuh) is a final prophecy and a universal one for all of creation, this necessarily entails that the Sharia that this prophecy includes is a general and permanent law. Furthermore, it is then the successor to all the previous laws and divine messages, including all the constants, morals and values involved in the previous divine laws. At the same time, it follows that it is a law that cannot be abrogated partially or completely because no religion would then appear after it. Al -Azhar Grand Imam added that the Holy Qur’an strongly affirms the truth of the “seal of prophethood” in the Almighty’s saying: “Muhammad is not the father of any of your men, but [he is] the Messenger of Allah, and the last of the Prophets. Allah has been All Knowing of everything” (Qur’an, 33: 40). As for the universality of his message, the Qur’an says, “We have not sent you to all people except as a bearer of good news and a warner, but most people do not know” (Qur’an, 34: 28). Also, the definitive Sunnah established these two facts and confirmed them in the Prophet’s saying: “I was sent to all creations, and prophethood was sealed with me.” The Prophet (pbuh) also said, “A Prophet was sent to his people specifically, but I was sent to all people in general;” and he (pbuh) said, “There is no prophet after me, but there will be Caliphs.”

The Grand Imam concluded by pointing out that what many people do not realize is that the verses and hadiths that have been mentioned regarding these two facts are miracles that speak of the unseen future. The events of reality and history did not deviate from what the Qur’an and the Noble Prophet (pbuh) foretold in this regard although nearly a thousand and five hundred years have passed since the Prophet’s appearance. During this period, history has not recorded the appearance of a person who came with a divine message, succeeded in inducing the people to it, or formed a nation that believed in him and unanimously believed in his new prophecy. If so, he would have been able to belie the words of the Most High, such as: “but [he is] the Messenger of Allah, and the last of the Prophets” (Qur’an, 33: 40), or the words of the Prophet (pbuh): “There is no prophet after me.” This hadith and the reality of history both testify to the Prophet’s truthfulness, may Allah’s Peace and Blessings be upon him.

His Eminence added that if the Prophet (pbuh) doubted for a moment that Allah Almighty had commissioned him to communicate these two facts to people, would he have dared to tell them and have them recorded in a book, knowing that it would be the only argument for Muslims against those who deny them their religion and the message of their Prophet?!