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Which of Ulul-'Azm prophets (AS) had a universal mission? One of the discussions concerning prophets, particularly the Ulul-'Azm prophets (AS), is whether their missions were universal and general, or if each prophet was sent for a specific group. There are differences of opinion among exegetes on this matter; however, all agree on two points: Not all prophets had a universal mission. At least, the mission of some prophets was limited to specific people. The Prophet of Islam (SAW) was raised to guide all of humanity, and his mission was not restricted to a specific tribe.[1] The Universality of the Mission of Prophet Muhammad (SAW) The Holy Quran explicitly states through several verses that the mission of the Prophet (SAW) is not limited to a specific group or tribe, but encompasses all human beings: "Say, 'O mankind, indeed I am the Messenger of Allah to you all.'"[2] "And We have not sent you, [O Muhammad], except comprehensively to mankind as a bringer of good tidings and a warner."[3] "And We have not sent you, [O Muhammad], except as a mercy to the worlds." [4] These verses clearly indicate that the call of the Prophet of Islam (SAW) has a universal aspect. In addition to these verses, there are other verses that emphasize the universality of his mission. [5] In addition to the Quran, traditions also emphasize the universality of his mission. In a hadith, the Messenger of Allah (SAW), when describing the four honors granted to him by Allah, mentioned one as being sent to all people. [6] It is also narrated from Imam Sadiq (AS) that he said: "Allah, the Exalted and Glorious, granted Muhammad (SAW) the Shariah of Noah, Abraham, Moses, and Jesus (AS)…. and He sent him to all people, white and black, jinn and humans." [7] Historical evidence is another reason for this issue. The sending of invitation letters by the Prophet of Islam to the kings of Persia, Rome, Abyssinia, and Egypt in the early years of Medina is a practical sign of the beginning of his universal call from the very start. [8] The Universality of the Mission of Other Ulul-'Azm prophets (AS) As stated, there is no doubt or disagreement regarding the universality of the mission of the Prophet of Islam (SAW), but regarding other Ulul-'Azm prophets (AS), three theories have been proposed: First View: The mission of Ulul-'Azm prophets (AS) was not universal. Prophet Moses (AS) and Prophet Jesus (AS) were only entrusted with guiding the Children of Israel, and their call was dedicated to this people. The apparent meaning of some verses also supports this claim; for example, regarding Prophet Moses (AS), it is stated: "And We gave Moses the Scripture and made it a guidance for the Children of Israel..." [9] or numerous addresses such as "O Children of Israel" in Surah Al-Baqarah, [10] and also in Surah Yunus: "And Moses said, 'O my people...'", [11] which indicates that his mission and call were directed toward the Children of Israel. Regarding Prophet Jesus (AS), the Quran explicitly states that he was "a messenger to the Children of Israel" [12] or in another verse: "And [mention] when Jesus, the son of Mary, said, 'O Children of Israel, indeed I am the messenger of Allah to you...'"[13] The Quran introduces Prophet Abraham (AS) as a model of monotheism and an independent community, [14] which shows the greatness and global impact of his personality, but again, the explicit expression "for all people" has not been used about him. Furthermore, the Quran speaks of Abraham's (AS) prayers for his community and descendants, such as: "Our Lord, and make us Muslims [in submission] to You and from our descendants a Muslim nation [in submission] to You...", [15] which indicates that his call continued in his offspring and community in addition to himself, but again, no text in the Quran explicitly states the universality of his mission like that of the Prophet of Islam (SAW). The Quran considers Prophet Noah (AS) as a prophet sent to his people and states: "We had certainly sent Noah to his people...". [16] Therefore, no text in the Quran explicitly states the universality of the mission of Prophet Noah (AS). Second View: The mission of Ulul-'Azm prophets (AS) was universal. Allameh Tabatabai is among the supporters of this theory. [17] He has provided evidence from the verses to prove the above claim. However, it has been explained that Ulul-'Azm prophets (AS) and holders of books had two types of calls: one was a call to God-worship, monotheism, and the rejection of shirk, and the other was a call to specific laws and Shariahs. The first call was universal, unlike the second call, which was dedicated to specific people, and they were obliged to follow those laws. It is worth mentioning that Imam Baqir (AS) stated in a tradition: "Prophet Noah was sent to all the people on earth, and his call was general and universal." [18] This tradition can support this theory. Third View: The Theory of Distinction (Reconciling the two views). Great scholars like Misbah Yazdi also state [19] that if the meaning of universality is that the prophet is obliged to convey his mission not only to his own people but to all major nations and peoples of the world, then the mission of many prophets, even Moses (AS) and Jesus (AS), was not universal. But if we understand universality as the necessity of conveying the mission upon encountering other peoples and the obligation of all responsible individuals to follow it if informed, then the mission of all prophets was general, comprehensive, and universal. Therefore, in one sense of the universality of the mission, the call of many prophets was not universal, and in another sense, the mission of all prophets was universal.[20] Conclusion Therefore, if the question is which of Ulul-'Azm prophets (AS) had a universal call, the clear and documented answer is Prophet Muhammad (SAW). The verses of the Quran explicitly introduce him as the Messenger of all people and a mercy to the worlds, but regarding other divine prophets, the issue is a matter of disagreement. [1] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 405. [2] . Al-A'raf: 158 «قُلْ يٰا أَيُّهَا اَلنّٰاسُ إِنِّي رَسُولُ اَللّٰهَ إِلَيْكُمْ جَمِيعاً» [3] . Saba: 28 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ كَافَّةً لِلنّٰاسِ» [4] . Al-Anbiya: 107 «وَمٰا أَرْسَلْنٰاكَ إِلاّٰ رَحْمَةً لِلْعٰالَمِين» [5] . Al-An'am: 158 «قُلْ يا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ جَميعا» / Al-Furqan: 1 «تَبَارَكَ الَّذِي نَزَّلَ الْفُرْقَانَ عَلَى عَبْدِهِ لِيَكُونَ لِلْعَالَمِينَ نَذِيرًا» / Al-Fath: 28 «هُوَ الَّذي أَرْسَلَ رَسُولَهُ بِالْهُدى‏ وَ دينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ»and so on. [6] . Al-Khasael, Sheikh Saduq, Vol: 1, p: 201 / Tafsir Nur al-Thaqalayn, Al-Arusi Al-Huwayzi, Sheikh Abd Ali, Vol: 4, p: 336. [7] . Al-Kafi, Sheikh Kulayni, Vol: 2, p: 17. [8] . Makatib al-Rasul, Al-Ahmad Al-Miyangi, Sheikh Ali, Vol: 2, p: 315. [9] . Al-Isra: 2 «وَآتَیْنَا مُوسَی الْكِتَابَ وَجَعَلْنَاهُ هُدًی لِبَنِی إِسْرَائِیلَ» [10] . Al-Baqarah: 40 «يَا بَنِي إِسْرَائِيلَ» [11] . Yunus: 84 «وَقَالَ مُوسَىٰ يَا قَوْمِ» [12] . Al-Imran: 49 «وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ» [13] . As-Saf: 6 «وَإِذْ قَالَ عِيسَى ابْنُ مَرْيَمَ يَا بَنِي إِسْرَائِيلَ إِنِّي رَسُولُ اللَّهِ إِلَيْكُمْ» [14] . Al-Nahl: 120 «إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِلَّهِ حَنِيفًا» [15] . Al-Baqarah: 128 «رَبَّنَا وَاجْعَلْنَا مُسْلِمَيْنِ لَكَ وَمِنْ ذُرِّيَّتِنَا أُمَّةً مُسْلِمَةً لَكَ» [16] . Nuh: 1 «إِنَّا أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ» [17] . Al-Mizan fi Tafsir al-Quran, Allameh Tabatabai, Vol: 2, p: 143. [18] . Kamal al-Din wa Tamam al-Ni'mah, Sheikh Saduq, Vol: 1, p: 219 «عَنْ أَبِي حَمْزَةَ اَلثُّمَالِيِّ عَنْ أَبِي جَعْفَرٍ عَلَيْهِ اَلسَّلاَمُ حَدِيثٌ طَوِيلٌ وَ فِيهِ يَقُولُ عَلَيْهِ اَلسَّلاَمُ: إِنَّ اَلْأَنْبِيَاءَ بُعِثُوا خَاصَّةً وَ عَامَّةً، فَأَمَّا نُوحٌ فَإِنَّهُ أُرْسِلَ إِلَى مَنْ فِي اَلْأَرْضِ بِنُبُوَّةٍ عَامَّةٍ وَ رِسَالَةٍ عَامَّةٍ». [19] . Raah va Rahnamashenasi, Misbah Yazdi, Vol 5, Lesson 16, p. 410. [20] . Daneshnameh Kalam-e Eslami, A group of researchers, Vol: 1, p: 93.