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36Islam, Democracy and Human Rights in Contemporary IndonesiaAllah. History noted that three months after the revelation ofthis last verse, Prophet Muhammad passed away. The sermonconveyed by Prophet Muhammad in the Arafah plain, thecontents of which are teeming with principles on human rights.With the demise of Prophet Muhammad, there is nosuccessor of such a prophet. As stated in the al-Qur%u2019an,%u201cMuhammad is the Messenger of Allah and the last of ofprophets.%u201d In this connection, the future of human race,especially Muslims, depends on our steadfast and deliberationto meet the challenges ahead. %u201cAllah does not change a people%u2019slot unless they change what is in their hearts.%u201d (surah Ar-Raadverse 11). Muslims are not in the position to wait for the appearanceof another prophet, a savior, a messiah or a just king to changetheir fate, destiny or fortune.In addition to the concept of the glory of human dignitywhich so far is widely known by Muslims as expansivelymentioned in the al-Qur%u2019an and al-Hadits, allow me to takethis solemn opportunity, to touch upon human rights principlesas contained in the Medina Charter (Kitab an-Nabi), whichaccording to constitutional law experts, is considered the firstwritten constitution on earth - historic document containingbasic rules governing Medina as a unified community underthe leadership of Prophet Muhammad. As far the choice ofmigrating to Medina (known as Yathrib at that time), this cityconsists of several sub-communities. At least, there were twoMuslim communities, namely, the Muhjjirin and the Anshar; asmall community of Jewish tribes; and the non-Muslim Arabs(the pagans). On his arrival at Medina, Prophet Muhammad signed an