The Life & Character of the Seal of Prophets (sa) – Volume III — Page 65
II - Brief Note on Islāmic Equality 65 just as God has extended his material bounties to every nation and country, and has not confined them to any one nation or country; for example, His sun gives light to the whole world, His wind has encompassed the face of the earth equally, His water saturates the whole world, etc. , In the same way, God has not confined his spiritual bounties to any specific nation or country either. Instead, He has granted every nation and every country a portion therefrom, because according to the teaching of Islām, the God of this world is not the God of a specific nation or country. As a matter of fact, He is the God of the entire world and all nations. Furthermore, He is such a just and equitable Ruler as He looks upon all creation equally. As such, He states: ٌ نَذِير فِيهَا خَلَا مِّنْ اُمَّةٍ اِلَّا وَاِن “There is no people in the world which has passed, to whom God has not sent a Messenger, so that He may warn them and show them the path of virtue and evil, and show them the pathways to success. ” 1 These words are so brief, but if one contemplates, hidden beneath them is a magnificent philosophy of spiritual and religious equality, which has declared all the nations of the world equally worthy of God’s attention and placed them on one level. Moreover, it has uprooted the ideology that God is merely the God of the Children of Israel or the God of the Arya people alone, and His eye of love and justice is completely shut to all other nations. Therefore, in the domain of spiritual equality, the first principle established by Islām is that the Divine word, prophethood and apostleship are not specific to any particular nation or country. Instead, in their time, every nation received a portion of this magnificent spiritual bounty, because all nations are created by God and it is far removed from God that like an unjust father, He should grant one son a share and eternally deprive the other. In this context, the question of the acquisition of salvation and Divine nearness also arises. Most nations have as if asserted a monopoly over matters of the world and the afterlife as well. Declaring a specific racial class worthy of God’s nearness and salvation, they have actually deemed all others as precluded and accursed, to whom the cold breeze of salvation and Divine nearness cannot reach. For example, the Jewish people believe that only an 1 Fātir (35:25)