Mahdaviat and contemporary political life of Islam
By Dr. Gholam Reza Bahruz Lak
The contemporary political life of Islam and how to set it is one of the concerns of various Islamic scholars. Different viewpoints and theories have been proposed in this regard. This article is an effort of explaining the cotemporary political life based on the futuristic doctrine of belief in the promised savior and Mahdaviat. Contact of the Muslims with the modern western world has spread the idea of separation of religion and politics in the Muslim communities which has been adopted by some of them. Similarly, traditional views exist in the Islamic societies, particularly in the Shi'a communities which emphasize the contrast of utopia and the Mahdavi era with the contemporary period. This paper seeks to show that there is a common belief among futurist views and the heavenly religions. It emphasizes on their common aspect and referring to the religious characteristic of the promised society, it emphasizes on need of organization of political-religious life and revival of Islamic government and society in the modern age.
The problem statement
The doctrine of emergence of the promised savior is a common and widespread doctrine of heavenly religions. Emergence of the promised savior is fulfillment of enduring ideals of human being to live in a utopia. Although this goal has not been achieved yet, but believers have always been looking forward to it in line with the teachings of their prophets. Although the wait of realization of such a society has prolonged, however, this doctrine is one of the sustainable aspirations of man which has not changed over the centuries. It is one of the established believes of the divine religions. Despite the differences and uncertainties which have taken place concerning the religious teachings throughout the history, this belief has remained intact. Assuming the internal coherence of the religious views, such a feature can, in some way, be useful to reconstruct and confirm other religious teachings which have been doubted.
The important issue is that to what extent the doctrine of salvation and the savior, as a common ideal, can be useful to regulate the life in today’s society? Is it possible to use it to search for a type of unity of practice and ideology among the followers of divine religion in the pre-utopia era? Based on join thinking about this doctrine, can we find some more common and satisfactory points between us and our fellow Muslims with whom we have difference of opinion in some aspects of social and political life?
The main issue of concern of this discussion is over the capability and method of usage of futurism in the current political life. According to a brief vision of the future which is designed on basis of religious principles and doctrines, the major features of human life based on the doctrine of the promised savior and Mahdaviat become somewhat clear. However, there are ambiguities and differences of opinion about the quality and characteristics of the emergence era and the utopia intended by religions, but we can extract the major characteristics of future life with the help of the established faith of religions and philosophical and theological principles. Referring to these common views and reflecting them in the contemporary circumstances, we can reach a mutual understanding about how to regulate today’s political life.
Another application of this discussion is related to study of problems of the current situation of human societies especially the Islamic societies in light of the future ideal utopia. From this perspective we can evaluate our current situation and find the level of its accordance with the ideal conditions. We can determine how far are we from the ideal conditions. Finally, we can struggle to reduce the distance between the current situation and the ideal conditions.
The link of common futurist views with the current situation can be studied at four different levels: first at level of between all the schools and futurist views which present ideas about the future. This level is common between all the religions (both human and divine religions) and schools and futurist philosophies. Second level is common futurist teachings among the divine religions. The third level is common teachings about Mahdaviat among different Islamic sects. Finally, the fourth level is the within-sect level and is related to the existing views within one sect. In this level, taking help from common futurist views present in a sect, we can develop more unity among the followers of that sect concerning today’s political life and remove some uncertainties.
In spite of utility of these discussions at various mentioned levels, the main and relatively more important problem for us is the current situation and life of Islamic societies. Although, searching similarities with other religions and even with other futurist schools and philosophies can develop a vision of better integration among us and others but studying the current situation of the Islamic societies and focusing on it can help us in presentation of suitable solutions for coming out of the undesired situation in the Islamic world. Hence, the present discussion is in fact discussion about our current situation. We will deal with it from the futurist point of view. From such point of view, instead of searching for utopians and diving in desires of future, we will deal with our current problems and will try to find its remedy and solution of the problems. In other words such a discussion is, in fact, search of self and the attacked identity of Muslim communities which are suffering from self-forgetting and identity crisis due to the modern cultural and intellectual invasions and raids of the West. Perhaps adherence to certain preserved and untouched ideals may attract our attention to our ‘self’ and save us from the current state of alienation. Hence, in the present discussion we will discuss the first two levels only briefly and focus mainly on the third and fourth levels. However, the latter two levels have more bonds with each other and therefore they help in transparency of each other. The hypothesis of this research is that searching these similarities can help theoretically in establishment of religious political life and struggling against the secular invasion of the West on the Islamic world.
Study of common aspects of futurist views among human religions and schools
According to historical sources and archaeological relics, human beings have been for emergence of a savior since long ago and since age of mythology. From mythological point of view, the savior usually linked to periodic movement of history and after completion of a certain dreadful period he would finally reappear to renew the golden age.
In modern times, some futurist philosophies used to predict a promising future on basis of the teachings of development. In the current discussion which seeks to find the common grounds among the futurist theories, we cannot find such a common ground in all these theories. Futurist theories of modern times are mainly presented in two categories socialist-Marxist theories and Liberal theories. Although the secondary common society in Marx’s views is a manifestation of ideal society in which the human needs are provided and any sort of oppression against the human rights is removed and the communist utopia is achieved, but owing to the materialistic approach in the Marxist theories no similarity can be found between them and religions. However, we can find certain viewpoints in some liberal theories that have been presented with inspiration from the teachings of the Christianity. These viewpoints share some common aspects with futurist approach of religions. The major philosopher and theorist of modern times whose futurist view can be considered to share some common aspects with religions, is the German philosopher Immanuel Kant (1724-1804 AD ).
Focusing on the human intellect and the moral good in his political theory, Kant considered the human future from moral point of view. In his essay titled ‘general meaning of history in goal of cosmopolitanism’, he discusses the future conditions of human being. In this paper Kant, in the continuation of his ideas about critique of pure reason, announces that the greatest issue for human being is achievement of perfect ‘fair civic structure’ in which justice is implemented generally the freedom exists to its maximum possible and lawful extent i.e. the civil society. According to Kant, although there exist some hindrances in way of perfect realization of this society, but mankind will live so long that it may realize perfect and just civic structure in its political relations. This matter is in fact like hidden goal of nature for realization of wisdom without which the nature that lacks wisdom should be considered goal-oriented while the wisdom bearing being should be considered objectiveless.
According to Kant, human will eventually reach their utopia. His utopia, which is the same perfect realization of civil society, shares some common aspects with religious views. The most significant common aspects are the two features ‘moral nature’ of this utopia and ‘realization of justice’ in it. Contrary to the other modern theories which have no concern with respect to morality and virtue, Kant gives due importance to moral goodness and virtue in his theory. According to Kant destiny of mankind to utopia, it is obvious that these two features are the most important features of the ideal society concerned by religions. They can be considered as the significant common aspects among futurist viewpoints of Kant and religions. Anyhow, there are principal differences between viewpoint of Kant and religions especially in the said characteristics. Kant 's interpretation of these two concepts and its principles has serious differences with the view of religions. The most fundamental difference is that while religions believe that reaching such a society is based on the guidance of divine savior but Kant considers them result of perfection of or in other words intellectual maturity of human beings which is the perfect manifestation of enlightenment. In Kant's view, today’s life is an incomplete form of future condition. Thus, future is result of evolution of modern human’s conditions. Passing through the enlightenment process man will reaches his final maturity. In Kant's philosophy there is deep connection between the present and we can see the required situation of today in. According to Kant's view there is no essential intermediate between the two periods of time. Due to their characteristics and nature, both the periods should have a society be based on moral good. The only difference between them is the level of achievement of the main purpose and consequently the level of perfection achieved in each period. Such properties are important in our discussion also. Kant has practically presented the connection between the present and the future. We can observe the reflected situation between the present and the future in his views. If the future society is a society based on justice and the moral good, then these principles should be adhered to in today’s life too and one should attempt to consolidate and strengthen them.
Prospective share the view of the Divine
In the second level, we will study the common viewpoints of the divine religions about the future and their consequences in the present time. In this level, we can find significant similarities among the divine religions about the future and consequently it is easy to search for similarities in the present life based on it. In this level we can mention heavenly religions like Zoroastrianism, Judaism and Christianity. Then we can compare them with the Islamic views of the third level. Reviewing the teachings and beliefs of these religions the doctrine of promised savior and his emergence can be found in them. In these religions the names of the savior are ‘Saoshyant’ in the Zoroastrian religion, Messiah in Christianity and Judaism. Such names are similar to ‘Mahdi’ in Islam. They represent the common ideal of divine savior among the heavenly religions. A brief review of the characteristics of the savior in these religions can lead to finding these similarities in a better way.
Although in ‘Gathas’ known to be written by Zoroaster himself, Saoshyant which literally means ‘beneficent’ or ‘rescuer’ refers to Zoroaster himself, but in other parts of the present Avesta Soashyant is promised person who will emerge in the future. In the section ‘Yashtaha’ three people are mentioned who were considered Soashyants based on the later Zoroastrian texts. In other sections the characteristics and attributes of this savior are mentioned more. It has come in ‘Zamyad yašt’ that:
The companions of Astaot Arth will be victorious: they have good thoughts, good speech, good character and good religion and they never tell lie. In another places he is known as the messenger of Mazda have Farkyani.
Among Jews and Christians also ‘Christ’ or ‘Messiah’ shares the similar properties . The chapters of prophet Isaiah in the Old Testament it has been referred to the day of return and deliverance of Jews:
“And the day when Lord will bandage fracture of his people and heal their wound. The moon light will become like sunlight, the sunlight will be seven times the light of seven days’
The most important common characteristics of the promised savior in these three major religions which are also important in the present discussion, can be outlined as follows:
1 – Divine fate of victory and rule of the truth and defeat of falsehood
2 - The role of religious leadership in establishment of the promised and ideal conditions.
3 - The establishment of religious government by the promised savior and destruction of cruel and unjust governments.
4 - Rule of religion in people's lives and spread of justice;
These principles can be considered as the major common principles among futurist approaches of the above mentioned divine religions.
Futurism in Islam and characteristics of the promised utopia in Islamic sects
Although the futurist views of the three former religions merely expressed the general characteristics of the promised society, but in the Islamic perspective explains some details of utopia. In this essay also the Islamic views are very important due to their connection with our everyday life in the Muslim world. In the following lines we will study the viewpoints of Islamic sects about this topics which are mainly reflected in two sects – Shiite and Sunni.
Before addressing the views of Islamic sects about Mahdaviat it is necessary to look at viewpoints of different sects about state and. Then, based on the doctrine of Mahdaviat we will examine their views about contemporary political life. For reporting the views of Islamic sects on the issue of state and government, we can refer to the report of Khawaja Nasiruddin Tusi about different viewpoints Islamic sects.
In his book, Qawa’id-ul-Aqaid, Khawaja Nasiruddin Tusi has tried to classify different Islamic viewpoints in the chapter of Imamate and leadership of Islamic society. He has presented a suitable framework which is also important in the current discussion. Focusing on the the issue of Imamate and leadership of the Islamic society, first he placed different viewpoints into two categories: those who believe in necessity of Imamate and those who do not believe in such necessity. Those who believe in lack of such necessity are the same Khawarij. Those who believe in its necessity are also placed in two categories: a group believes in rational necessity of appointment of Imam. They are the same Adliyah including Shiites and Mu’tazilites. Another group accepts the narrative and religious necessity. They are Ahlul Hadith, Ash’arites and some other Sunni sects. However, some Shia sects and trends such as the Akhbariyun also share such beliefs. From their viewpoint the necessity of appointment of Imam can only be proved religiously. Those who believe in rational necessity are further divided into two categories. Shiites consider it obligatory upon God due to Lutf (grace). But Mu'tazilite consider it obligatory only on the Islamic society as a rational provision. However, in this classification people can be found those who believe in both rational and religious necessities. Generally, Shiites refer to both religious as well as rational arguments to prove the necessity of Imamate.
However, like Khawarij, Abu Bakr Assam Mo’tazilite believed in lack of necessity of Imamate. In an extreme and rare opinion among the Mu’tazilite Abu Bakr believed in possibility of abolishment of the government and the state and no need of Imam in case that the purpose is met without Imam. He says: ' If people practice justice and oppression and what results in application of Hadd (legal punishment) vanish then people will no more need Imam. Here he has considered some characteristics for the government realized by Imam, they are: justice, lack of oppression and what causes application of Hadd. According to him whenever these objective are achieved, people will not need Imam and the state. However, beyond the viewpoints of Kharijites and a rare number of and Mu'tazilites about Imamate, the principle of necessity of establishing a government can be considered as a general and common principle among all the Islamic schools.
Such views about the Islamic state can be known to represent all the Muslim views about state up to the past two centuries. However due to acquaintance of Muslims with the modern West and entrance of western modern doctrines and modernism to Islamic world has gradually resulted in new opinions in the Islamic world influenced by the Modern Western world. Calvin and Luther's doctrine of Christian secularism has become one of the main principles and pillars of modern west in the process of formation of Western modernism and the religious government was questioned and denied. Later, the modern West promoted the doctrine in the entire world. The first manifestation of inclination to this viewpoint can be seen in events led by the young Turks in leadership of Kemal Ata Turk for abolition of the Caliphate in modern Turkey and then in theories of people like Ali Abdur Raziq. Before acquaintance with the western trend , we did not have any trend in the Muslim world, which opposed formation of religious government except for a rare group of Kharijites.
Keeping in view the general acceptance of necessity of formation of an Islamic government in the pre-modern era by different Islamic sects, the doctrine of Mahdaviat can also be studied and then we can discuss the contemporary state of political life in its light. The doctrine of Mahdaviat and the emergence of a person from the pure progeny of the Prophet( PBUH), one of the issues on which the Muslims have consensus. According to Shiite these teachings are the established beliefs of Shiites and despite the controversy with Shiite about the Prophet’s successor, Sunni also unanimously agree to Mahdaviat. Sheikh Abdul–Mohsen Al-Ebad, a Wahhabi scholar, and similarly Sheikh Abdul Aziz Ibn Baz, another prominent Wahhabi scholar and grand Mufti of Saudi Arabia, have emphasized on authenticity of belief in the Mahdi (AS) from the progeny of Imam Ali (AS). In his speech at the Islamic University of Medina Sheikh Mohsen Ebad said:
“Among the issues related to future which will happen in the end of time at time of the descent of Jesus, is the rise and revolt of a man from the household of the Prophet (PBUH) and progeny of Imam Ali (AS). His name is the same as that of the Prophet (PBUH). He is called Mahdi. He will be responsible for the governance of Muslims and Jesus will offer prayer behind him. This news has come in successive traditions of the Prophet of Allah (SAW) and is accepted by the entire Ummah except a rare group of people.”
In the current discussion there is no need to mention in detail the traditions which Sunni or Shiite refer to with respect to the future of history and emergence of promised Mahdi. We can refer to the above reports about Imam Mahdi’s only. What is crucial is discussion about relation of the contemporary political life in the Muslim world with the belief in the future and Mahdaviat.
In a macro perspective and based on the views of Muslims about the future, the results of common beliefs of Muslims (both Sunni and Shia) about future can be identified. One of these undisputed belief of achieving global government under the leadership of Imam Mahdi from the prophet 's pure progeny. Such a rule is based on the centrality of religious leadership and its role in it is essential. Sharia law will be the basis for such a rule.
What is being studied at this level is the relation of the viewpoints existing in the Muslim world focused on all Islamic sects with the future of the world and belief in Mahdaviat. The existing theories in the Muslim world can be divided into two major groups. One group believes in a religious government and necessity of establishing it and various Islamic movements have been formed based on this belief. Such trends are rooted in the past Islamic tradition and are trying to revive the Islamic tradition. But another group consists of those who emphasize on separation of religion from politics and establishment of new customary government. This Group is mainly inspired by the teachings of the modern West. Being inspired by the teachings of modern age of West it interprets and explains the teachings of the Islamic tradition. From the perspective of these people, the political interpretation of religion is something that happened in the past due to misperceptions of Muslim about tradition and conduct of the Holy Prophet (PBUH). Analyzing the issue of Islamic caliphate, Ali Abdul Razzaq, a pioneer of this trend in the Muslim world, mentions this point. According to him Islamic had not given any order to form an Islamic government or caliphate. Consequently, there is no need to restore caliphate during the age of its abolition. What had happened during the history of caliphate merely reflects the misconception of Muslims of that time about the Islamic tradition.
We also saw the rise of such trends and approaches in the Shiites, which believe in the doctrine of separation of religion from politics. According to these people politics is something related to material world while religions is a something which concerns the heart and inner self. Its concern is to please the Creator and thus it is related to one’s individual aspect. Therefore, religion and politics are two different categories and are separate from each other. In this view, religion is completely separate from the politics. However, there are some people who look at today’s politics with separation-viewpoint but with a different interpretation. This opinion, known as nobility of religion on politics, believes that the religion did not said anything about method, structure and model of formation of a government. It has merely given general guidelines on social and political life. From this perspective, the relationship between religion and politics is not separation in the first meaning. The religious teachings are used in political arena to the extent of macro-moral advices.
Another perspective that can be especially found in the Shiite community is dual perspective about the life today and the future situation. From this perspective, although, the promised era is the period of establishment of religious government but at the present time due to the absence of infallible Imams ( AS), the religious government cannot be formed. Therefore, we can call it the theory of suspension of government. Although, the era of presence of the infallible Imams is the time of establishment of religious government and one should struggle for formation of such government but in the era of absence due to lack of necessary conditions, establishment of religious government is suspended.
Finally, the fourth view which is expressed in both the Sunni and Shiite communities, is the necessity of establishment of a religious government. Many Sunni scholars as well as several Shiite scholars have emphasized on the necessity of establishment of government in the era before the savior. However, the method of formation of government near Sunnis is different from the Shiite viewpoint. In Shiite theories the Wilayah of the jurisprudents has been focused upon but in Sunni theories it has been stressed only on returning to Medina and Rashida Caliphate. With the rise of political Islam in the last century and accelerated in the late twentieth century, such an approach is being developed further in the Muslim world. With the advent of political Islam in last two centuries and tempo in the late twentieth century such viewpoints are again spreading in the Islamic world.
What is important about these visions is the way of their connection with the future and doctrine of Mahdaviat. Undoubtedly, majority of Muslims, as mentioned, accept the the doctrine of Mahdaviat, the promised savior and Islamic utopia like the dominant viewpoint of divine religions. Accordingly, a question rises, which is studied in this article, about the extent of proportionality of political life and practice with the era of emergence of the promised savior. Among the views about the state of contemporary political life, only the fourth view enjoys the highest level of proportionality with the promised society. Other viewpoints are, in some or other way, in contrast or in conflict with the Mahdavi society.
What is utilizable in the Islamic societies from the belief in the doctrine of Mahdaviat and can be emphasized in contemporary Islamic political life is the need for establishment of religious government. A believer who always expects the realization of the Islamic utopia is also required to struggle for it and similar to the political system of the promised time he should regulate his political life. Otherwise, the duality and difference between the Islamic political theory and practice will be obvious and will cause in decline of the Islamic society.
No doubt, religion is a divine message for all people and all ages. To differentiate between validity of its laws in certain period will surely cause flaw in the religious guidance. If it is necessary from religious point of view that the required society should be administrated on basis of religious government then in the era before realization of utopia also such model should be implemented. Undoubtedly of revival of inclination savior and Mahdaviat in the world in last few decades makes us hopeful that we can apply the divine teachings especially among the Muslims by creating unity and make the foundation of Islamic society based on it.
Conclusions
The future of history has been considered and studied from different views and perspectives. Most of the futurist religions share an optimistic view and consider that the future of history is the required era with realization of utopia. The commonalities between these schools of thought with regard to the religious teaching of savior are important. As mentioned above, in the modern era too, thinkers such as Kant have emphasized on the moral life and have portrayed the future society on basis of it. In the heavenly religions too, the belief in the emergence of promised savior promises an ideal society based on religious patterns. The Islamic teaching of Mahdaviat which is common among all Muslims suggests such a society. Based on such common teaching, we can preach for a type of cooperation and consultation among the religions and especially among the Muslims; so that, they may organize their lives on basis of the model of utopia in the era of the promised savior. Therefore, we can criticize the views which invite to somehow separation between the religion and invite people to revive the Islamic system in the Muslim societies in line with the Islamic traditions.