The Sixth Covenant with Mohammed (PBUH & His Family)

Why did God establish a new Covenant with the Prophet Mohammed? What changes did this Covenant bring? And how was guidance to continue after him?

The mission of the Prophet Mohammed (PBUH & His Family) marks a fundamental stage in the history of the Abrahamic religions.

In the sixth Door of The Goal of the Wise, Abdullah Hashem Aba Al-Sadiq (From Him is Peace) presents this mission as the continuation of the previous Covenants.

The chapter examines in particular the transformations of Arab society, the modifications made to religious legislation and the meaning of certain symbols of the Covenant.

It also introduces questions that will become central in the rest of the book: divine succession, the Testament and the recognition of the guide appointed by God.

1. Arabia before the mission of Mohammed

The chapter presents Arabia before the prophetic mission as a society deeply marked by tribal rivalries.

Conflicts between clans, idolatrous practices and social injustices occupy an important place in this description.

According to the reading proposed by the author, this situation reflects a gradual drifting away from the divine teachings transmitted during the previous Covenants.

The mission of Mohammed therefore comes in a context of religious and moral crisis. It calls people to overcome their divisions and to recognize a common spiritual authority.

2. The breaking of the previous Covenant

The book places the coming of Mohammed in continuity with the Fifth Covenant with Jesus.

It presents the growth of idolatry and conflicts as the signs of a breaking of this Covenant.

The chapter also draws a symbolic parallel between the miracles attributed to Jesus and certain events preceding the birth of Mohammed.

It mentions in particular the episode of the birds referred to in Surah Al-Fil, in connection with the army of Abrahah.

This interpretation belongs to the theological framework of the work.

It highlights the author’s conviction that the great stages of religious history are linked to one another.

3. The Yamani Stone: a sign of the Sixth Covenant

One of the most distinctive passages of this Door concerns the Yamani Stone.

The book presents it as a sign associated with the Covenant established with Mohammed.

In a reported exchange with Imam Ahmed Al-Hassan (From Him is Peace), Abdullah Hashem Aba Al-Sadiq asks whether this stone corresponds to the Black Stone of the Kaaba.

The answer given in the work is negative.

The Yamani Stone is described there as a distinct stone, kept in a region of Jordan called Wadi Al-Yabis.

According to this account, it is also to play a role in a future Kaaba.

This is a teaching specific to the book, which should not be confused with the commonly accepted descriptions of the elements of the Kaaba.

4. Why did religious legislation evolve?

According to the chapter, the Sixth Covenant brings several important transformations to religious practices.

These changes are presented as responses to the particular circumstances of Arab society.

The general principle remains the one already encountered in the previous Doors: religious prescriptions accompany the evolution of human needs.

The book thus invites us to understand the different legislations in their historical and spiritual context.

A rule may have a particular function at a given time without that function being identical in all circumstances.

5. The direction of prayer

The chapter examines the change of the direction of prayer towards Mecca.

It relies in particular on Surah Al-Baqarah, verse 144.

In the proposed interpretation, this orientation is part of the continuity of the Abrahamic Covenant.

The book also presents the unification of the direction of prayer as a means of overcoming certain religious and tribal divisions.

Beyond its ritual aspect, the qibla thus becomes a symbol of unity.

It recalls that the community of believers is called to turn towards a common direction.

6. Prayer and its spiritual meaning

The Sixth Covenant also develops the prescriptions relating to prayer.

The chapter recalls the importance of daily prayer and of Quranic recitation.

But it does not reduce prayer to its outward gestures.

It reports a teaching attributed to Imam Ahmed Al-Hassan according to which prostration also has an inner dimension, linked to the recognition of the prophets, the messengers and the Imams appointed by God.

This interpretation connects the ritual act with the disposition of the heart.

The question then becomes: what does it mean to prostrate physically if one inwardly refuses to recognize divine guidance?

7. The prescriptions concerning social life

The book examines several changes associated with the legislation of Mohammed.

It mentions in particular the prohibition of alcohol and gambling, as well as the provisions relating to marriage.

These prescriptions are placed back in the context of the previous Covenants.

The author compares in particular the rules attributed to the different religious traditions in order to show how legislation can evolve from one era to another.

What is at stake in this comparison is not only legal.

It also concerns the relationship between divine commandments, the needs of society and the responsibility of believers.

8. The Family of Mohammed and divine succession

The mission of Mohammed does not only raise the question of legislation.

It also raises that of the continuity of guidance.

Throughout The Goal of the Wise, the Family of Mohammed occupies a central place.

The book presents divine succession as a transmission founded on appointment and the Testament.

This idea links the Sixth Covenant to the previous ones.

Adam, Noah, Abraham, Moses and Jesus are all presented as guides acting within a succession willed by God.

The question that arises after Mohammed is therefore fundamental: how can one recognize the one to whom the responsibility of continuing this guidance falls?

9. The Testament and the recognition of the guide

The foreword of The Goal of the Wise insists on three elements associated with the recognition of divine authority: the Testament, divine knowledge and the call to the supremacy of God.

These elements constitute an important key for understanding the place of Mohammed in the work.

The Testament is not considered there simply as a historical document.

It also represents a means of recognizing the continuity of spiritual authority.

Divine knowledge, for its part, is presented as a sign that makes it possible to examine the legitimacy of the one who claims a mission.

Finally, the call to the supremacy of God recalls that spiritual authority should not depend solely on human preferences.

10. A Covenant that prepares the next one

The Sixth Covenant occupies a decisive place in the structure of the book.

It links the teachings of the previous prophets to the question of guidance after Mohammed.

But the work does not regard this stage as the end of all divine knowledge.

On the contrary, it presents the history of the Covenants as a process of spiritual development.

This perspective prepares the Seventh Covenant, which constitutes one of the fundamental themes of The Goal of the Wise.

Conclusion — Does divine guidance continue after Mohammed?

The Sixth Covenant invites us to examine the mission of Mohammed from a broader perspective than that of an isolated historical event.

It presents the Prophet as an essential link in a succession of divinely appointed guides.

The modifications of legislation, the meaning of religious practices and the question of the Testament converge towards a central question.

If God has continually guided humanity through appointed representatives, how can one recognize the continuity of this guidance after the Prophet Mohammed?

It is precisely this question that leads us to the Seventh Covenant with Ahmed Al-Hassan.