Mouood Mouood English Edition
c- Holy Qur’an explicitly instructs Muslims not to bind themselves to staying in a particular point in implementation of their divine obligations, and if they cannot implement them in a point, they shall immigrate to the other parts of earth, and it blames and rebukes refraining emigration:
(The angels) will say: Was not Allah’s earth spacious that ye could have migrated therein? (4:97)
d- Qur’an has never emphasized on the social units being separated as different territories in such a lot of verses related to the commands, sorts of knowledge and moralities, and this is a clear reason for advocating and defending of Islam from global unique society, and so called “internationalism”.
Basically, an ideology based on humanistic principles and human rights should be so.
In other words, there is no geographical classification and border within the Islamic domain and only outside the domain of Islam too, mental and belief borders separate it from the others.2
Third, Islam has made an extensive attempt for establishment of a mental unity point and so called “ideological unity” among mankind through its disciplines and ordinances.
It should be noted the mental and belief unity that Islam is its founder, in contrary with the mental and ideological relations of political parties and such like being formed in recent centuries in the world, is not specialized to a particular class, population and nation. Rather, it is concerned with human society.
And this is assumed as a great privilege for Islamic ideology, which has no regional and classic colour.
But most of political parties and groups in the world and their affiliated philosophical doctrines, although have founded the basis of their activity on mental and procedural unity, but all of them are common in this great “defect” that either they have not had a public and global aspect from the beginning or have lost it later.
We are not going to discuss about the correctness or inaccuracy of such doctrines and parties. We only want to explain that all of them have a great common weak point as not being able to create a mental unity among all men from all races and nations.
But the mental and belief unity, which Islam has founded, does not have a private aspect, and even is not restricted to followers of Islam; rather the followers of other religions too can share it.
And so a comprehensive plan is considered in Islam for protecting the rights of religious minorities living in the Islamic territories, as well as defending their interests, which will be clarified through sufficient study in Islamic resources.
How to create a mental unity
Now, we engage in studying a part of Islamic sciences and instructions, which can help us in achieving this great objective (creation of mental unity among men):
The principle of monotheism, which forms the basis of all Islamic sciences: Islam has completely washed out the “scattered lords” as the sign of diversity of thoughts and ideas and also an effective factor for social discords, and even instructs to its followers that there is no disunity and variety in God’s essence and attributes. His essence is extensive and His attributes are all exactly the same.
We know that one of the factors of disunity among people in old ages has been belief in several lords, and each tribe, nation, race and sometimes city had their own “lord” or “lords”, and after their conquest over the other nations, that lord too triumphed and was recognized, and at the time of defeat, it was forgotten.
As Albermaleh writes in the chapter related to religious beliefs of Chaldaeans:
At first, in Chaldea too, like Egypt, each city had its own lord. After formation of great states, worshipping the lords of different territories was generalized, and the lord of capital city became “the Lord of Lords”! And thus, at the time of Hamourabi 3, since Babylon was the capital of Chaldea, the lord of this city which was named “Mardouk”, was considered as “the Lord of Lords” through Chaldea, and since at the beginning, capital of Assyria’s government was Assyria, the lord of this city, which was also called “Assyria” became “the Lord of Lords” of Assyrian people.4 And he writes about religion of Egyptians:
“… It was not so that all Egyptians worship several common lords. Rather, each city had a separate lord, but once worship of some lords (of course, only in Egypt) was circulated throughout Egypt.
Whenever a city became more important and creditable, dignity of its lords was increased.5
The sample of this dispersion of lords appeared in the origin of Islam, that is Hejaz, and especially Mecca, and it was the source and sign of all types of mental and social dispersion and disunity, and since it is evident, there is no need to any proof. Islam terminated this situation with its brilliant instructions and sciences, and the motto of all Muslims became monopoly of deity in the unique God, “There is no God, except Allah”, and attention to “Allah”, the unique God.
Qur’an says: not only deity on the earth is God; rather He is the only rightful deity throughout the world of creation, where it says:
And He it is Who in the heaven is Allah, and in the earth Allah. (43:84)
And somewhere else it says:
There is none in the heavens and the earth but cometh unto the Beneficent as a slave. (19:93)
Islam has also expanded the reality of monotheism to the world of creation in its instructions, and introduces the entire world as a unit, originating from a unique source:
Thou (Muhammad) canst see no fault in the Beneficent One’s creation; then look again: Canst thou see any rifts? (67:3)
And also Qur’an introduces all living creatures from one single source:
We made every living thing of water? (21:30)
And thereby Islam rejects one of the other basic foundations of polytheism and belief in the lords of species. Because this belief mostly originates from the point that they assumed each of the world’s creatures as an independent and separate unit, and considered an independent creator for each of them.
According to Islamic instructions, the creator and lord of this world is not separate from this world, that is, while it is not the same as them, it is not separate from them too.
And We are nearer unto him than ye are, but ye see not – (56-85)
We are nearer to him than his jugular vein. (50:16)
He is with everything but not in physical nearness. He is different from everything but not in physical separation.6
