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Universality of Islam

Universality of Islam

SHAFAQNA | by Mohammad Saeid Taheri Moosavi*: Universality means that a legal system overrides time and place, meaning that it has been created in a way that is applicable to all eras and all lands. The Holy Quran on several occasions and in different ways, by proposing that Islam is a religion for all the worlds, has emphasized its universality in a completely clear way:

“We have sent you (O Prophet) only as a mercy for the whole world.” Quran (21:107)

“And one of God’s signs is the creation of the heavens and the earth, and the diversity of your languages and colours. Surely in this are signs for those of ˹sound˺ knowledge.” Quran (30:22)

Concerning the universality of Islam, Sir George Bernard Shaw in the preface of a book called the “Genuine Islam” states in regards to Muhammad (PBUH) that:

“I hold the religion of Muhammad [PBUH] in the highest esteem for its astounding vitality. It seems to me to be the only religion which is equipped to suit the changing faces of life and which is appropriate for all ages. I have studied the life of this amazing man and I believe that he deserves to be called the savior of the human race.
If any religion had the chance of ruling over England, nay Europe within the next hundred years, it could be Islam. I believe that if a man like him were to assume the dictatorship of the modern world he would succeed in solving its problems in a way that would bring it the much needed peace and happiness: I have prophesied about the faith of Muhammad (PBUH) that it would be acceptable to the Europe of tomorrow as it is beginning to be acceptable to the Europe of today.”

But what are the causes of this universality? In this regard, the following arguments can be mentioned:

1. The principle of Imamate as a continuation of prophecy: This principle requires that Islam is a continuous religion for all times after its advent and the religion that is for all times will be basically for all humanity.

2. The principle of being based on fixed and variable laws: As stated, Islam has fixed and immutable rules that are permanent in the form of Usul Ad-Din (Principles of Religion) and Furu’ Ad-Din (Ancillaries of the Religion). In contrast, the government decrees of Islam and the principle of “Ijtihad” are based on the fact that despite being independent of time, be prepared to respond to the new realities that are emerging in society. In relation to the variable laws, we can also refer to the “Principle of Taqlid (Imitation)”, which here means scientific compliance of ignorant person from scholars.
Since mastery of religious rules requires extensive studies over several years, it is natural that not all people have the ability or even interest to personally seek a rational religious solution and then they turn to the science of jurists to find a solution or answer for their questions.
In this regard, Imam Hassan Al-Askari (A.S) quotes the rule of “Taqlid” from Imam Sadiq (A.S) as follows:

“But if there is anyone among the fuqaha’ who is in control over his own self, protects his religion, sup­presses his evil desires and is obedient to the com­mands of his Master, then the people should follow him (yuqalliduhu).”

In the Shia world, it is common for Shia Muslims to imitate their scientific and religious “Authority,” who may belong to any other country. For this reason, many Iranian, Lebanese, Shia Muslims living in Europe, etc. follow the Grand Ayatollah Sistani, who is one of the Supreme Religious Authorities in Iraq, and many Shia Muslims in Bahrain, Lebanon, Iraq, etc. follow the Great Ayatollah Khamenei (RA).
Certainly, the Shia Muslims of Europe, the United States and other regions must also choose one of the Authorities as their Authority and follow him, even if he is their non-compatriot Authority. Therefore, in these matters, geographical, racial, linguistic, etc. borders no longer make sense, and this is a symbol of the universality of Islam, especially Shia Islam.

3. The innate nature of Islam: Islam is a completely innate religion whose innate nature is also due to the absoluteness of divine wisdom in guiding man towards happiness with the help of this tool. Innate nature has been interpreted as an inner prophet and divine prophets as external prophets, and together they form the two wings of human flight towards God. It is natural that God, the Creator of human beings, has benefited them equally from these two tools, and in that case, the innate religion will be able to satisfy the innate human need, which is originally unchangeable, in all places and at all times.

4. The rationality of Islam: As mentioned earlier, one of the legal and jurisprudential sources of Islam, especially Shia Islam, is ‘Aql (reason). The reliance of the Shia religion on ‘Aql (reason) has made it applicable to all human rules and systems. The human ‘Aql (reason) is able to find the best answers to the most difficult questions with the help of contemplation and research.
The “Molazeme (Correspondence) Principle” emphasizes the conformity of ‘Aql (reason) and Shariah, regardless of time and place, because ‘Aql (reason) requires that man at different times and places, in addition to fixed needs, have variable needs that must be met with the help of ‘Aql (reason) and within the framework of religion.
Religion’s reliance on ‘Aql and ‘Aql’s reliance on religion make Islam a universal religion that meets all human needs throughout the universe.

5. Popularity of the Islamic system: Islam is based on the two pillars of divine and popular sovereignty, and therefore from the beginning, by insisting on the position of the people in the formation of the religious system, has made it an inherent popular system. A system in which the people are one of the levers is popular not only today, but since ancient times all over the world. Islam’s respect for freedom, justice and the right to vote has made it a religious, popular and complete Islam that responds to all tastes in all eras and ages .

Therefore, and for other reasons, Islam is a universal and natural religion. This universality is certainly due to the comprehensiveness of Islam, which meets all the material and spiritual needs of human beings throughout the universe.

*Dr. Mohammad Saeid Taheri Moosavi is a specialist in Public Law and Political Sciences. This article is written for Shafaqna French and translated by Fatemeh Aghaei for Shafaqna English.

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