Mahdism and Globalization

Mahdism and Globalization

Conceptology of globalization

1. Lexical concept:

From the lexical point of view, "globalization" is derived from "globe". The word "globe" means sphere_, and rounding;[1] also “the globe” means the world and universal.[2] Therefore, "Globalization" can be understood as "the interconnectedness of the world in all fields", in that it is like an interconnected being.

2. Terminological concept:

For the globalization, in terms of terminology, there is not a single and stipulated definition that to be comprehensive and indefectible upon which most of theoreticians agree; in a way that still a meaningful ambiguity has pervaded the concept of globalization. The reason behind such an ambiguity could be that "this phenomenon has not reached its final degree of perfection, and a new face of its dimensions appears by the day."[3]

Some theorists mainly have interpreted globalization with an economic approach. Asfaw Kumssa believes, "Globalization is the outcome of an economic, financial and environmental integration."[4]

Malcolm Waters, introduces the globalization as "a social process in which geographical restrictions, and social and cultural systems will be changed and dismantled leading to an increase in public awareness."[5]

Others define globalization as a process causing the compression of time and space, leading to the accumulation of human consciousness. "The concept of globalization implies both the world’s compactness and the accumulation of people’s awareness towards the world, as a whole"[6], Roland Robertson says about globalization.

As stated above, it is difficult to present a comprehensive definition of globalization; But it can be said that globalization is a novel phenomenon that has made many changes in the political, social, cultural, and economic areas of human life; and it can have a deep relevance to the culture of Mahdism and the Imam Mahdi’s advent, which in the future will become one of the most important human events.

Today, due to Mahdism culture’s capabilities and special capacities, this culture has been studied in various areas especially in the field of globalization so that, academic communities have paid special attention to Mahdism and globalization to the degree that this topic (Mahdism and globalization) has been the subject of numerous conferences, articles, dissertations and treatises, and books.

The focal points of such scientific approaches include, on the one hand, the clarification of dimensions, goals, theories, characteristics and effects of globalization and Mahdism, and on the other hand, the elucidation of characteristics of Imam Mahdi’s global government, the comparison between well-known globalization and Islamic/Mahdavi globalization, the advantages of Mahdic (Mahdavi) globalization over Western globalization, Western and Mahdic globalization, and the basics of Mahdic globalization.

Economic globalization and Mahdism

Economic aspect is one of the most important dimensions of globalization. Many of theorists consider economics as the predominant aspect of globalization. The significant increase in international commerce, privatization of economic activities, expansion of multinational corporations, development of e-commerce, rapid transition of technology to other countries, expansion of global financial centers, increase of labor migration, development and transformation in transportation communications, and also adopting economized approaches in productions, all of them indicate that the economic aspect of globalization has a  significant effect in contrast with other dimensions of globalization.

Paying attention to the economic dimension of globalization, it is understood that the pretenders and advocates for globalization claim to be seeking economic prosperity all over the world. They may succeed in some areas if their efforts in this field are performed correctly and efficiently in the international arenas; but it can be clearly said that according to the teachings of the revealed religions, especially the religion of Islam, the development of industry and technology and economic prosperity will be accomplished during the advent of the savior at the End of Time.

According to Islamic narrations, the economic perspective in the Appearance era is such that Imam Ali (p.b.u.h) says,

«... وَ تُخْرِجُ‏ لَهُ‏ الْأَرْضُ‏ أَفَالِیذَ کبِدِهَا وَ تُلْقِی إِلَیهِ سِلْماً مَقَالِیدَهَا»[7]

“… and the earth will pour forth its eternal treasures and fling before him easily her keys.”

The division of property is done so evenly that Imam Sādiq (p.b.u.h), “When our Qāˈim (Upriser) rises up, the earth will bring out its treasures and expose them in such a manner that the people could see them on the ground with their own eyes. The payers of Zakāt (regular charity tax) will look for someone needy to whom they could give their Zakāt but they would not be able to find anyone. Owing to the grace and munificence of God, the people will become needless of others.”[8]

 Prophet Muhammad (May Allah’s blessings and peace upon him and his pure progeny) says, “My Ummah (nation) during the period of Mahdi (p.b.u.h) will acquire blessings the like of which has never been seen, and no believer or infidel has ever attained such a blessing. The sky will send down rains in succession while the earth will not keep anything from the plants but send it out (i.e., it will let the plants grow)”[9].

Also Imam Bāqir (p.b.u.h) says, “Mahdi (p.b.u.h) will give gifts to the people twice a year. He will give salaries twice a month and he will treat the people equally in such a manner that nobody who is in need of Zakat could be found in society. The payers of Zakāt will bring the share of the poor to them but the poor will not accept them. Having no alternative, they will place the revenue in specially bags and bring them where the Shi‘a are located but they will say, ‘We are not in need of your dirhams’.”[10]

Of course, globalization has a great effect on paving the way for this economic prosperity because, in the post-Appearance world era, the infrastructure of economic prosperity is formed partly in the pre-Appearance era.

In other words, certainly, to attain such a glorious age, the economic infrastructure somewhat must be actualized; Because all successes in the age of Imam Mahdi’s advent will be attained not only due to miracles but to human effort. According to Ayatollah Makārim Shīrazi, if all things were to be achieved through miracles, Imam Mahdi would not have sought 313 brave, submissive, and obedient companions; and could have conquered the world with divine power and without relying on his helpers.[11]

Therefore, the technical preparations would be necessary for the formation of one world government, and this has been provided partly through globalization. According to Bertrand Russell, " In the world in ancient times the Persians and the Romans relied on their own roads, but on the one hand, whereas there were not fastest means than horses, and on the other hand, due to farness of the capital from the frontier, conducting the empire seemed to be impossible. This deficiency was reduced with the emergence of railroads and telegraphs, and nowadays, this problem is disappearing with the invention of long-range plans. Technically, there is not any serious problem in a vast world empire right now."[12]

Also it should be borne in mind that globalization in the economic domain has brought many problems for human beings. Affecting globalization, some international institutions such as the World Trade Organization and the International Monetary Fund, have failed to come up with a comprehensive and sound version of the global economy to save people from all these economic miseries. For instance, in regard with the International Monetary Fund, Joseph Stiglitz who was the chief economist of World Bank for some time says, "After half a century of its activities, it is clear that “the International Monetary Fund” has failed to achieve its basic goals, which is to help countries in economic decline"[13]. The failure of globalization in the economic terms has led to many popular protests against the globalization of the economy.

 Economic globalization has also given human societies information about this fact that the existing economic laws can no longer fulfill what they have promised, and to meet their legitimate needs. Therefore, seeking a way out of this mire, they reject the present situation and look for reaching the desired one. This desired situation, which is the missing one that humanity is always seeking for, eventually will be given to human beings by the Imam of the Age-Imam Mahdi (May Allah hasten his noble appearance).

Political globalization and Mahdism

“Political globalization” refers to the political issues that related only to a certain territorial area and domestic sphere and national sovereignty, rather they have become transnational, trans-regional and global issues now.

In political globalization, to have a vast territorial area is not an exact criterion for being a powerful country, and the government’s national sovereignty over territories is very limited; In a way that "basically as they see fit, governments cannot treat their citizens"[14]; That is because the globalization of politics has weakened the governments’ national sovereignty, so that, they can no longer have complete independence as before.

Of course, several factors including the formation of international laws and the creation of international organizations have gone hand in hand, and undermined national sovereignty severely. According to Warwick E. Murray, "One of the factors which has influenced the formation of the theory of the decline of states power is the emergence of global laws that are enacted at a higher level than the government."[15]

Also, international organizations have had a significant impact on the formation of the globalization; in a way that Malcolm Waters says, "These organizations form an international spider web through which target setting and its related decisions about the howness of resource allocation."[16]

In the term of political dimension of globalization, one of the important points is "moving towards a global government, and the necessity of the creation of a superior universal power"[17]; the promised universal government that has been mentioned in religious teachings; as God says in the Holy Quran,

 ﴿وَ لَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَن الأْرْضَ يَرِثُها عِبادِيَ الصَّالِحُونَ﴾[18]

"Before this We wrote in the Psalms, after the Message (given to Moses): My servants the righteous, shall inherit the earth." Although it was difficult to imagine the formation of such a promised government in the past, political globalization has been able to provide the intellectual and physical infrastructures for the formation of this universal government.

Globalization, nowadays, has prepared the ground for the formation of the one world community to which the Holy Qur'an and the Hadiths of Ahl al-Bayt (the Prophet and twelve Imams of Shia) have promised; because "in the past, the idea of having a pervasive global government has always been accompanied by ambiguities due to both dimensions of time and space. Due to the difficulty of managing a vast and global territory, direct communication was denied in the past, but now, with the help of communication technologies, it is not difficult to understand direct and pervasive communication all over the world, even beyond the planet."[19]

Also, according to Islamic Hadiths, through the establishing of Mahdic government, the geographical frontiers will be removed and lose their identity, and the whole world will live under one flag, one law and one religion, and the city of Kūfa (in Iraq) will become the capital of this universal government.

Based on the Islamic narrations, what has been promised about the removal of geographical boundaries in the era of Imam Mahdi’s advent, is an issue that even has been accepted by many thinkers in the field of globalization, so that some of them have highlighted some theories such as “the death of geography”[20]. On this matter, Malcolm Waters says, "the possibility of a world without any geographical borders is so much that a common political culture has been founded in different societies."[21] Therefore, Globalization has been able to convince the public that in order to unite the world government, boundaries have lost their nature, and this is an issue that will be fully applied in the post-Appearance era.

In addition to the abovementioned items, it can be clearly said that the political theories, which have received much attention by politicians with the aim of improving the situation of the international community, have so far failed to meet the expectancy of the international community in the political aspect; that is because due to these presented theories, many negative consequences have occurred to the international community. Some of these negative effects which have in some way led to the oppression to the world community are as follows: threatening weak countries, the emergence of powerful political blocs, the formation of unknown centers of global decision-making, destroying the independence of some countries, reducing national governments' control over their own internal affairs and the narrowing the sphere of their power, spreading the terrorism, legalizing some unfair rights like the veto power, increasing inequality and imbalance between nations, increasing wars and bloodshed.

The outcome of such political oppression is the uprising of the nations to eliminate the unfavorable situation, and to reach the desirable situation in order to pave the way for coming the promised savior, who will come and save them from all turmoil.

Cultural globalization and Mahdism

Cultural dimension is one of the most important aspects of Globalization because it has strongly influenced different cultures. The rapid spread of communication networks and media technologies in the form of multiple satellite TV channels, the expansion of the Internet all over the world, the multiplicity of messengers in cyberspace, the destruction and removing of cultural boundaries, the confrontation between diverse cultures, and many other items show this effect.

The impact of globalization on different cultures is so profound that John Tomlinson says, "Globalization is a part of the essence of modern culture, and cultural practices lie at the heart of globalization."[22] Also, Manuel Castells believes that "the nature of the world that is taking shape now, primarily is cultural."[23]

There are two major views on cultural globalization: The first is the development of a “specific culture” in the international arena; and the second view is “cultural diversity”. In other words, cultural globalization can be considered as a coin which on the one side it shows the dominance of a particular culture over other cultures, and on the other side, it shows a kind of pluralism and cultural diversity.

Based on the first perspective, it can be said that the idea of ​​pervading one world culture has a long history and clearly dates back to the empires such as China or Rome, as well as in the religions of Christianity, Judaism and Islam. From the Islamic sources, it is understood that ultimately, the only culture dominating all over the world is the culture of Islam, and due to the performance of the benevolent government of Imam Mahdi (p.b.u.h), all other cultures are challenged, and the dominant culture in the age of Imam Mahdi’s advent would be the pure Islamic culture.

According to the second view, it can be said that a kind of cultural diversity has been created by globalization. In this regard and due to the infrastructure of globalization, one of the cultures that would be able to grow and develop well is the culture of Mahdism. "The actualization of the promised savior’s advent can be considered as the core and the kernel of Mahdic culture. Any impression, norm, tradition, and particular ritual that is rooted in such a belief can be included in the category of Mahdism culture."[24] Globalization has been an instrumental role in the promulgation of this idea.

The culture of Mahdism, which is backed (given support) by the strongest authentic teachings of Islam, in the process of cultural diversity created by globalization, can enjoy a very remarkable position in the global arena. Due to the infrastructures of globalization, this culture will be able to integrate with various cultures to make public its genuine teachings to public opinion all over the world and gain root among different societies.

If the followers of different cultures get acquainted with the beauties of the culture of Mahdism, and know that the Mahdic culture does not conflict with their cultural teachings, they will be interested in it. According to martyr Muhammad Ṣadr: "It will be possible to reach Imam Mahdi (p.b.u.h) easily if he is known to all."[25]

Backed up by the growing and unstoppable trend of information and media technologies, people like Marshall McLuhan talk about the “Global village”, and some other theorists go beyond McLuhan's global village theory and come up with the idea of ​​a global cottage; "We do not live in a global village, rather, we live in cottages suitable for each region, which are globally produced and locally distributed."[26] says Manuel Castells.

In the international arena, such a cultural context has made many narrations about the pre-Appearance era, the time of the Imam’s Advent, and the era of post-emergence period, well-known to public opinion; "that is because understanding the concept of such narrations cannot be interpreted and understood except thanks to the outer development of technology, science, and information, which has been presented as Globalization. In fact, what has been said about this in the past (Hadiths), had been considered as the legend because it was incomprehensible at that time. But nowadays, when objective facts have updated the religious and narrations, the news is considered a miracle."[27]

For instance, the sixth imam of Shia- Imam Sādiq (p.b.u.h) says,

«اِن الْمُؤْمِنَ فِی زَمَانِ الْقَائِمِ وَ هُوَ بِالْمَشْرِقِ‏ لَیرَى‏ أَخَاهُ الذِی فِی الْمَغْرِبِ وَ کذَا الذِی فِی الْمَغْرِبِ یرَى أَخَاهُ الذِی فِی الْمَشْرِق»[28]

 "Indeed, at the time of the Upriser- Imam Mahdi (p.b.u.h), a believer living in the East of the world will see his/her believing brother in the West, and also a believer living in the West sees his/her believing brother in the East."

Also, the fifth Imam- Imam Bāqir (p.b.u.h) says,

«إِنّ قَائِمَنَا إِذَا قَامَ مَدّ اللهُ‏ لِشِیعَتِنَا فِی أَسْمَاعِهِمْ وَ أَبْصَارِهِمْ حَتى لَا یکونَ بَینَهُم‏ وَ بَینَ الْقَائِمِ بَرِیدٌ یکلمُهُمْ وَ یسْمَعُونَ وَ ینْظُرُونَ إِلَیهِ وَ هُوَ فِی مَکانِه»[29]

"Verily, when our Upriser- Imam Mahdi (p.b.u.h) arises, Allah will strength the ears and eyes of our followers (the Shias) to the extent that there is no need to a courier; the Imam speaks to them [wherever they are in the world], and they will hear him and see him, while the Imam is in his place."

Such news, which was reflected in some Hadiths, was strange and wondrous for the previous generations, and they could accept the news obediently; but nowadays, due to the globalization and the development of communications and information infrastructure, such Hadiths not only for people who do not have religious beliefs but also for non-believers are perceived and understandable. In addition to the abovementioned points, the current cultural globalization has led to many negative effects and consequences that some of them are as follows: "Annihilation of cultural concepts, destruction of local, national, and religious identities, changing the cultural and ideological boundaries, creating cultural conflict and rupture, transformation and destruction of culture"[30]; and other items such as media colonialism  and imperialism, fading of values ​​and moral norms, Lack of cultural security, increase of cultural ambush, secularization of cultural concepts, the excess of pervasive corruptions immorality, changing the nations’ spiritual tastes, causing the cultural and identity crises. Each of these negative effects is a form of oppression that is applied to various societies through globalization and has promoted corrupt and troublesome cultures in human societies.

The mentioned cultural alterations, as some of the results of current globalization, plays a key role in filling the earth with injustice and tyranny. This process imprisons humankind in a world-wide prison filled of all kind of oppressions. In such a situation, by the ethical system of Humanism, the moral values ​will change to many ​​social deviants which has resulted in a cultural disorder leading the pressures and oppressions imposed on the world community through the humanistic values. Corollary conclusion of this global policy shall be a universal cultural explosion or a world-wide revolution and a widespread social uprising seeking the Utopia by entering the post-Appearance world.

References

1. The Holy Quran.
2. Ibn Bābwayh Qummī, Muhammad b. Ali b. Ḥusayn b. Mūsā, (Sheikh al-Ṣadūq), Kamāl al-Dīn wa Tamām al-Ni`mah, Tehran, Islamiyyah Publications, 2016.
3. Asfaw Kumssa, Globalization and Regionalization: Implications for Developing Countries, translated by Ismail Mardāni Gīvī, Political and Economic Information journal, no. 147-148, 1999.
4. Joseph E. Stiglitz, Globalization and Its Discontents, translated by Muhammad Rida Bāvafā, Amīrkabīr Publications, Tehran, 2006.
5. Omīdī Naqlabarī, Mahdi, Islam, Globalism and Globalization, Al-Mustafa International Research Institute, Qom, 2014.
6. Bahā al-Din, Ali b. Abd al-Karīm, Surūr Ahl al-Imān fī ˈAlāmāt Zuhūr Ṣāhib al-Zamān, Dalīl-e Mā, Qom, 2005.
7. Behrūzī Lak, Gholamrezā, Politics and Mahdism, Bright Future Institute; Mahdism Research Institute, Qom, 2009.
8. Tomlinson, John, Globalization and Culture, translated by Mohsin Ḥakīmi, Cultural Research Office, Tehran, 2002.
9. Hayim, Soleiman, Contemporary English Dictionary, Tehran, Institute of Contemporary Culture, 2002.
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14. Ṣadr, Muhammad, The History of the Major Occultation, Tehran, Nīk Maˈārif, 2003.
15. Rāvandī, Qutb al-Din, 1409 AH, Saˈīd b. Hibat Allah, Al-Kharāij wa al-Jarāih, Qom, Scientific Press, 1989.
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17. Majlisī, Muhammad Bāqir, Bihār al-Anwār li Durar al-Akhbār al-A’immat al-Aṭrhār, Beirut, Dār Iḥyā al-Turath al-Arabī, 1983.
18. McLuhan, Marshall, Pocket Mirrors, translated by Ebrahim Rashidpour, Tehran, National Radio and Television of Iran, 1973.
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20. Murray, Warwick E, Geographies of Globalization, translated by Jafar Javān and Abdullah Abdollahi, Chāpār Publications, Tehran, 2009.
21. Nowrūzī Khiyābāni, Mahdi, Comprehensive Dictionary of Political Words and Terms, Ney Publications, Tehran, 1999.
22. Waters, Malcolm, Globalization, translated by Ismail Mardāni Gīvī and Siyavash Morīdi, Industrial Management Organization, Tehran, 2000.
23. Held, David; McGraw, Anthony, Globalization/anti-globalization, translated by Masˈoud Karbasyān, Scientific and Cultural Publications, Tehran, 2003.
24. Haywood, Andrew, Politics, translated by Abd alRahmān Alam, Ney Publications, Tehran, 2013.
25. Martin, Hans-Peter, The Global Trap, translated by Hamidreza Shahmīrzadī, Cultural Institute of Contemporary Knowledge and Thought, first edition, Tehran, 2002.