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The Savior, a Fundamental Theme of the Dialogue of Civilizations
By: Mohammad Naqi Zadeh
In order to have a dialogue between civilizations we should avoid routine discussions and turn to more important issues. The objective of this dialogue could be guiding other communities, propagating opinions and theories, cultivating virtuous traditions, learning from others experiences, and the exchange of scientific theories.
The dialogue of civilizations is not limited to verbal communication. All sciences, technologies, industries, arts, cultural and religious traditions, etc. could be subject to this dialogue. Moreover, Islam, with its rich and divine culture, can introduce many different physical and spiritual subjects for discussion.
The Savior can be one of the fundamental issues to be discussed in the dialogue of civilizations, because it involves humanity’s leadership and the ideal society. This subject is an important one in introducing the features of the Islamic civilization and in evaluating other civilizations.
Those addressed by the revelations, which are telling about the coming of a savior, can be put into two major categories: Islamic nations and non-Islamic nations. Hence, two different dialogues will form: an internal dialogue between the Islamic nations themselves, and an external one between the Islamic and non-Islamic nations.
I. The Dialogue between the Islamic Sects
Being attentive to the Mahdi and Savior is a point of unity between Islamic nations. Because the subject of the Mahdi (may God hasten his reappearance) and his uprising near the end of time is an Islamic belief and not only a Shiite belief. There are even more traditions and writings in Sunni sources than there are in Shiite sources about this. Bokhari, Moslim, Ibn Majeh, Ahmad ibn Hanbal, Abu Dawood, Termozhi who have gathered the Sunni books of traditions have narrated many traditions about Imam Mahdi (may God hasten his reappearance), his origin and his ancestry. Sheik Mansur Ali Nasef, a recent scholar in Al-Azhar University in Egypt, has gathered all traditions concerning Imam Mahdi (may God hasten his reappearance) from five of the Sihah Sitta. He writes in the seventh chapter of his book:
It’s a well-known fact amongst Sunni scholars of the past and the present that there will come a man of the progeny of the Holy Prophet near the end of time; his name will be Mahdi and he will rule over the Islamic states and the Muslims will follow him.[1]
Having in mind the differences between the Islamic sects, and the fact that we need to demonstrate a single Islamic identity and the unity of the Islamic nation, we could choose topics of Islamic culture that are in common between the different sects to give a unified identity to the Islamic nation; topics such as obedience to God, valuing spirituality, respecting humanity, redemption from serving those other than God, etc. One of these topics could be “the single leadership near the end of time” and “the ideal society of that time.” The outcome of this unity is that the world will view the Islamic nation and civilization as one strong cultural state, which they can dialogue with.
One of the most important products of such Islamic unity is ridding the Islamic nation of the lack of identity, which has been the result of the penetration of western culture in Islamic societies. It will also banish the feeling of inferiority that has come to exist among Muslims. Of course, this feeling of inferiority exists only among those who consider material factors as the main ones for improvement and development and they neglect the spiritual aspects.
Restoration and enrichment of spirituality is another outcome of Islamic unity. The restoration of spirituality will cause Muslims to stand against secularism and against the notion that putting aside religion will help development and improvement.
II. The Dialogue between the Islamic Nation and Other Civilizations
A brief review of the literature of different civilizations will show that all of them have a common ground on the coming of a savior.
The well-known book of Zend, after mentioning the everlasting war between the forces of god and that of evil, says:
Then, victory will be for the forces of god and the forces of evil will be extinct…. After the victory of the forces of god and the diminishing of the line of evil, the entire universe will reach the glory that it was meant to have, and the humans will sit on the throne of their fortune.[2]
Also, it is narrated from Zoroaster, in Jamasb Nameh by Jamasb that he says:
A man will come out of the Arab homeland… a man with a big head, a big body and big shins on, following the religion of his ancestors will come toward Iran with great army and will begin construction and will bring the earth to justice.[3]
In Vishnu Juk, one of the books of the Hindus, it is said: “In the end, the world will return to the one that is beloved to God, and is one of God’s special servants and his name will be auspicious and glorious.”
Brahmanists also believed in a Messiah. Their book reads: “The hand of the Lord will come out; Momtata’s [4] last predecessor will come, conquer the east and the west and guide the people.”[5]
The Gospel of Matthew chapter 24 says:
“…The coming of the Son of Man will be like lightning, striking in the East and flashing far into the West… they will see the Son of Man coming on the clouds of heaven with power and great glory. And he will send his angels with a loud trumpet to gather his chosen from the four winds, from one end of heaven to the other.”
This was a popular belief amongst the Egyptians, Chinese, and other nations and schools of thought. Included are the Native American tribes. They believe one day one[6] will com and guide them to the paradise on earth.[7]
In the Psalms of David, one of the books of the Old Testament, Psalm 37 the following has come:
“Those whi do wrong will perish once and for all, and the children of the wicked shall be expelled; the virtuous will have the land for their own, and make it their home for ever.
Those he blesses will have the land for their own; those he curses will be expelled.”[8]
In the dialogue between the Islamic civilization and other civilizations, we must consider two important points:
1. Today’s world is thirsty for spirituality. Therefor, explaining the features and characteristics of the promised ideal society is an important step in serving humanity.
2. In this dialogue, we should try to use those other civilizations’ experiences that don’t contradict Islamic standards and morals.
The Features of the Ideal Society
The ideal society is that which contains all virtues and good things; a society that all great thinkers, philosophers, and above all, the prophets have had words on. These features can be deduced in the following ways:
1. The features mentioned in religious scriptures about an ideal society.
2. The features in these scriptures that have been stated for the human society after the reappearance (of Imam Mahdi).
3. The acceptable rules and principles used in human societies.
It seems as though all three ways lead to the same destination. What has caused the difference is each culture having it’s own definition for these features. These can be subjects for the dialogue of cilizations.
By refering to Imam Sadiq’s (P.B.) words in Osul Al-Kafi we can see the features of the human society after the reappearance of Imam Mahdi (may God hasten his reappearance): “truth and justice emerging in the towns, solidarity, the closeness of the hearts that were once apart, the demise of disobedience to God, the execution of all divine punishment.” In addition, Imam Sadiq (P.B.), in his supplication known as ‘Ahd, asks God to repair and reconstruct the cities and give life to his servants by means of Imam Mahdi’s (may God hasten his reappearance) reappearance. All of these features, specially justice, security, settling the earth, solidarity, peace, friendship and a logical relationship with nature, are notorious and desired by all nations and societies. They could be good topics for dialogue:
1. Justice. When the anticipated Imam Mahdi (may God hasten his reappearance) rises, he will rule with justice. At the time of his governance, the world will be cleared of injustice and oppression, travel will be safe, the earth will reveal its blessings, every one will get back what’s rightfully theirs, and all followers of other religions will convert to Islam and testify their faith.[9]
2. Safety and Security. There are many verses in the Holy Quran about security.[10] This issue, which has always been favored by Islam, is an important one for the Dialogue of Civilizations.
3. Peace and Friendship. Islam is the religion of peace and friendship. There are four months of the year that Islam forbids war in. All civilizations speak of peace and friendship, but Islam is the forerunner practically and theoretically.
4. The Equality of People. All people, white or black, freemen or slaves are equal in Islam and all tribal and racial superiority have been denied. God says in Sura Hojorat:
Oh people, We first created you from one man and woman. Then We made you into different sects and races so you would tell one from another. Verily, the noblest of you before God is the one with more piety and God is fully aware. (Hojorat: 13)
5. Conserving the Ecosystem and Settling the Land. Settling and constructing the land, which is one of man’s tasks on this earth, has always been a concerning issue for the religion and the Holy Imams (P.B.). He raised you from the earth and hath given you to flourish therein.(Hud: 61) In his letter to Malik Ashtar, Imam Ali (P.B.) has considered the repairing and constructing of the cities one of the governors chores.[11] Ayatollah Motahari, who was martyred, considers the settlement of the land in a way that there’s not single uncultivated land left, and human and nature living in harmony two important characteristics of Imam Mahdi’s reappearance.[12]
The Characteristics of the Savior and the Leader of the Ideal Society
We can search for the characteristics of the savior and leader of the ideal society in the characteristics and goals of the ideal society. Bravery, piety, god-fearing, sincere intention, untarnished by desires, etc. are characteristics that can be pictured for a divine leader. Some other main sources for gathering these characteristics are the qualities mentioned for the Holy Prophet and other divine prophets. Some of these examples are piety, good morals, justness, endurance, beneficence, charitableness, forbearance, forgivingness, etc.
Conclusion
There are many subjects that can be discussed in the dialogue of civilizations. However, anticipating the coming of the savior and the characteristics of the ideal society and leader, especially from a Shiite viewpoint, are the best themes for this dialogue. “Wilayah,” (guardianship) “Imamah,” (leadership) and “Intidhar” (anticipation) as a pillar and a continuation of prophethood and monotheism are mentalities that have guided the Shiite in their thinking, philosophical, political, artistic, scientific and social activities.
The mentality of Shiism, especially the notion of the anticipated Imam (may God hasten his reappearance), is not yet been introduced to the people around the globe. We should take advantage of this opportunity and introduce it to the world. “When I was in Geneva, I gave a lecture on The Anticipated Imam according to the Shiite belief,” Henry Corbin says, “and it was new to all European scientists that were present.”[13]
[1] Ali Davani, Daneshmandane ‘Aammeh va Mahdie Mou’ood, P. 29
[2] Ayatollah Naser Makarem Shirazi, Mahdi, Enqelabie Bozorg, as cited by Etelaa’t daily news paper, Issue: 21779, 9-1-1378
[3] Ayatollah Naser Makarem Shirazi, Mahdi, Enqelabi Bozorg, narrated by the Etelaa’t daily news paper, Issue: 21779, 9-1-1378
[4] ããÊÇÊÂ
[5] Ibid., ÏÏÇʘ
[6] ÑÏ
[7] Ibid., Bernard Barber, Nehzate Monjigari
[8] Ibid.
[9] Sheikh Mofid, Al-Irshad Fi Ma’rifati Hojajillah ‘Alal-‘Ibad, P. 343-344, as cited in Navid Behruzi Dar Baqiyatollah (article collection), by Dawood Ilhami
[10] See Baqara: 125; Qasas: 57; ‘Ankabut: 67; Qoraish: 4; Ibrahim: 6-25
[11] Nahjol_Balagha, Letter 35
[12] Mortaza Motahhari, Imam Mahdi’s Rise and Revolt from a Philosophy of History Perspecive, P. 60-61
[13] Allameh Tabatabaee, Shiism (the talks between Allameh and Professor Henry Corbin)
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