Al-Huda
Foundation, NJ U. S. A
the Message Continues ... 3/119
Newsletter for July 2011
Article 1 - Article 2 - Article 3 - Article 4 - Article 5 - Article 6 - Article 7 - Article 8 - Article 9 - Article 10 - Article 11 - Article 12
The Doctrine
of Mahdi and Pluralism
by Mohammad Hussein Mokhtari
(extracted from the Journal,Thaqalayn, Volume 11, Summer 2010)
Literally,
pluralism means “many” and “multiple” and, technically, it
refers to the difference in viewpoints and plurality of the
readings of a school. The term pluralism is not only used in
religion but it is also used in other disciplines such as
ethics, law and politics. In this paper, we will try to examine
briefly the idea of religious pluralism and its relation with
the doctrine of al-Mahdi in Islam.
The history and origin of the idea of religious pluralism
Unacceptable conduct of the medieval church along with her
failure in engaging with productive and respectful dialogue with
the scientists and philosophers paved the way for development of
religious pluralism. Of course, the foundation of this theory is
deeply connected with political and religious liberalism as
well. The term “liberalism” was used for the first time by a
political ideology at the end of the nineteenth century in
Europe.
The movement in theology founded by Friedrich Schleiermacher was
identified as liberal Protestantism at the same time. However,
there are those liberal protestants who are not politically
liberal and also political liberals who are not concerned with
religious liberalism. The mentality among political and
religious liberals in ethical, social and political terms is
more often than not the reflection of the same basic beliefs and
perspectives especially in terms of the relationship between
religion and politics.[i]
Religious liberalism appeared along with political liberalism.
In fact, it was a reaction against political liberalism. At
first, political liberalism which was a reaction against wars
and homicide emerged. A group of political thinkers revolted
against prejudice and founded political liberalism based on
tolerance, forbearance and respect for individual freedoms and
rights. Afterwards, religious liberalism appeared to politically
justify political liberalism. A group of Christian theologians,
including Schleiermacher, defended this viewpoint theologically
and philosophically.
Thus, the historical record of religious liberalism is traced
back to the nineteenth century, starting with Schleiermacher and
rooted in political liberalism. Therefore, some of the features
of religious liberalism or liberal Protestantism resulted from
the acceptance of modern and nontraditional interpretations of
the Bible and recognition of religious experience and personal
feeling as the basis and essence of religion.
Thus, Protestantism is the source of political liberalism which
itself is the source of religious liberalism; therefore,
religious pluralism is the result of religious liberalism.
Religious Pluralism
There are various interpretations of religious pluralism, the
most important being:
1. The true religion is only one but this one absolute truth is
not received by one divine prophet. It has been revealed to all
prophets in one form or another. In other words, the religions
of Islam, Christianity and Judaism represent different aspects
of a single truth. The difference between the aspects is not
that they are right or wrong; rather, they differ in point of
view. Therefore, all divine religions are the same in legitimacy
and each can lead to human happiness.
2. There are many and various truths. This interpretation
recognizes all religions and human schools of thought, but
considers the truth of one religion different from that of other
religions. In other words, it does not believe in a single
‘Right Path’ but in multiple ‘Right Paths’. Thus, it regards all
human religions and schools as genuine and parallel paths to
human felicity and salvation.
As Christian theologian and philosopher John Hick argues,
pluralism implies that it is possible to have “the conversion of
human beings from egoistic to truth (of God)-oriented attitude
in different ways within all world religious traditions. In
other words, there are various and plural ways for happiness and
salvation.”[ii]
Of course, the theory of religious pluralism stands against
religious ‘exclusiveness’ which holds that there is only one
true religion. Of course, exclusivism may leave some room for
happiness of followers of some other religions. For example,
from a Christian point of view, Christianity is the only true
religion, but since followers of other religions have been
looking for the divine will and submitted to it, they are
actually harmonious with the spirit and message of Christianity,
despite the fact that they have not known Christianity or
knowingly repudiated it. Karl Rahner, an advocate of this
theory, has called such people “the unknown Christians.” [iii]
The principle of salvation and felicity
Another interpretation of pluralism is to regard religion as a
path to salvation and eternal happiness. In other words, all
divine laws in all ages lead to salvation. Believing in God,
following divine laws, and implementing their precepts are
sufficient to reach salvation.
To understand this subject we must first be aware that the idea
of religious pluralism in Christianity is the result of special
Christian beliefs about salvation and felicity. This means that
man can benefit from the sacrifice of Jesus Christ and find
salvation solely through Christianity.
According to the traditional teachings of Christianity,
salvation is available only through faith in Jesus Christ. Even
the great prophets must wait in Limbo for Jesus Christ to take
measures and bring them salvation. A group of Christian thinkers
who opposed this idea tried to find a way for the salvation of
non-Christians. They claimed that faith can lead to salvation.
Despite their religious affiliation, those who are faithful have
potentially accepted Christianity. They proposed that there
ought to be a faith of the common heritage for all the great
religious traditions of the world. Regardless of the differences
in view among Christian groups concerning pluralism, there is a
common presupposition.
An appropriate faith is the prerequisite for salvation. This
view is also supported by Hick and Rahner. To open the gate of
paradise more, Rahner has extended the meaning of appropriate
faith to include those who live like Christians and might have
converted to Christianity had they been subject to Christian
teachings. However, Hick has taken it a step further to
emphasize the compatibility of the surface differences of world
religions.[iv] The principle of salvation and felicity in
Christianity is a response to the question of who would be
worthy of it and who would be deprived of this privilege.
Christian scholars, including Hick, respond to this question in
different ways: 1) exclusiveness, 2) inclusiveness, and 3)
religious pluralism.
The exclusivists believe that truth and felicity exist in only
one religion and there is only one inclination to one religion
through which one may reach felicity. That is, through the
belief in the death of Jesus as a sacrifice, forgiving people’s
sins and participating in the sacrifice is the only factor of
felicity.
The adherents of inclusiveness believe that although
Christianity is the only way of salvation, all could step in
this path provided that they adhere to the rules of the religion
and sincerely follow it. Christians who are good doers and
follow the teachings of Jesus Christ are also regarded as worthy
of salvation. In proving this, several justifications are given.
For example, one justification is that other religions are not
absolutely void and have somehow benefited from the truth and
eternal happiness. However, there is only one main road; other
roads are close to the main one and their followers are subject
to salvation.
But religious pluralism states all religions can be a source of
felicity and salvation. In other words, truth and felicity may
be with all religions and all their followers might benefit it.
All religions are different aspects of one truth; therefore,
they are different ways to a single truth. Followers of other
religions are not subject to punishment.
Therefore, religious pluralism, in response to the principle of
salvation, went beyond and introduced the genuineness of
non-Christian religions. The adherents of this attitude severely
criticized the claim of the genuineness of a particular religion
in order to open the gate of Heaven to followers of
non-Christian religions. They believed that all religions are
true and it guides their followers to the final truth. Thus,
currently in the West the issue of religious pluralism is beyond
the principle of felicity.
Therefore, it is essential to elaborate on the Islamic idea
about the two issues of “the principle of salvation” and “the
genuineness of all religions” and with a look into the religion,
study the two issues under the one title of “Islam and the
genuineness of religions.” Islamic sources will be used to
elucidate the Islamic idea in this regard. Then the relationship
between this issue and the doctrine of Mahdi will be analyzed.
Islam and the genuineness of religions
According to Islam, the issue of salvation and felicity is
different from the genuineness. The concept of salvation and
felicity in Islam is wider in its scope than the concept of
genuineness. According to Islam, salvation and eternal happiness
is possible for the following: followers of Islam since the time
of the Prophet (S) until the end of the world, followers of
every divine religion before a new religion came from God and
those who essentially had no access to true religion, such as
those who could not find out or understand it and those who have
not yet reached puberty. The Holy Qur’an exempts such groups
from obligations and, therefore, they are not subject to
punishment.[v]
It should be mentioned that every religion at every period was
intended to save its followers. However, they did not work
parallel to each other; otherwise, there would be no difference
between Islam and other religions. The Qur’an invites Jews and
Christians to Islam. It also criticizes those who refute the
Qur’an and the Prophet of Islam.[vi]
Therefore, the belief that all religions are true or that each
of them carries a part of the truth and thus is a source of
salvation for its followers even at the present age is not
acknowledged by Islam. Islam does not recognize all religions as
true. It condemns the exclusive claim of the Jews and the
Christians as mentioned in various verses in the Holy Qur'an:
“The Jews said that only the Jews would enter Paradise and the
Christians said only the Christians. This is only a void wish of
theirs; say to them bring evidence if you are truthful.”[vii]
Nevertheless, Islam is exclusive in terms of genuineness but its
exclusiveness is different from that of Judaism and
Christianity, because the exclusive attitude of Islam in terms
of genuineness implies that after Muhammad (S) was called to
prophethood, whoever received his message and could understand
the content then he or she had to accept the invitation to
Islam. The Holy Qur’an, in The Cattle: 19, quotes the Prophet of
Islam:
“God is witness between me and you, and this Qur’an has been
revealed to me that I may warn you thereby, and whomsoever it
may reach”
Other divine laws such as that of Abraham, that of Moses and
that of Jesus Christ have been valid at their own time. It
should be noted that Islam is sometimes applied to all divine
religions and laws so the religion that each messenger brought
from God was Islam. It is also used to refer to the special
religion and law of the Prophet Muhammad (S). The former is
called “the eneral Islam” and the latter is called “the
particular Islam.”[viii]
Therefore, the truth of all divine religions is one which is
revealed to all prophets who possessed a law. What has been
revealed to them is the assertion of God's Unity and submission
to the Absolute One. Thus, it is erroneous to think that the
truth of religions has been completely out of the reach of the
prophets and that the religions have not been completely
revealed to them.
Neither is it true that when there is a difference among the
divine religions it is due to difference of opinion amongst the
prophets and the variety of the aspects of the truth. However,
the reason to such differences is the difference in mental
growth of humanity as well as varying cultural and social
conditions Additionally, the difference among the followers of
early divine laws and the distortions they were subject to are
among the other causes for renewing the divine laws.[ix]
The plurality which exists in religions and divine laws and
sources is not relative but ambiguous, the ambiguity of external
facts and the ambiguity of human sciences; because the divine
laws, depending on the needs of people of different periods, are
revealed as various facts in many laws, while common at the same
time. Such is the case of prescribing different kinds of
medicine for a patient at different stages.
A doctor prescribes a particular medicine at each stage. Each
medicine in turn has its special effect. It is not the case that
some medicine is useful and some other is useless. Therefore,
the differences among the divine laws are related to ambiguity
in external reality. The same exists in the human sciences since
understanding is actually the result of different degrees of
understanding of realities, knowledge becomes ambiguous and the
differences of opinion among interpreters in interpreting a text
are of the same kind.[x]
According to the Holy Qur’an, all the monotheistic religions are
actually one religion and all prophets invite people to Islam.
We read in the Qur’an:
The same religion has He established for you as that which He
enjoined on Noah - which We have sent by inspiration to thee -
and that which We enjoined on Abraham, Moses, and Jesus: Namely,
that ye should remain steadfast in religion, and make no
divisions therein.[xi]
The truth of Islam in this sense is submitting wholeheartedly to
the divine commands. Imam Ali (A) defines Islam in this way:
“Islam is submission which is certitude which is acknowledgement
which is admission which is fulfilment which is to act.”[xii]
Thus, the general Islam which is submission to what appears in
the form of Abraham's law at the time of Abraham, Moses's law at
the time of Moses, Jesus's law at the time of Jesus and it
appears in the form of Muhammad's law at the age of the seal of
the prophecy.
The meaning of Islam at the time of each of the above-mentioned
prophets is that the prophet of the time and also earlier
prophets should be obeyed. People should have faith in the
prophet of the time as well as the prophets before him.
Otherwise, he or she would not have obeyed the divine commands.
At the present time when Muhammad's law is to be followed since
it is the crystallization of the general Islam, every sane
person should follow and respond to him when hearing his
message.
Ibn ‘Arabi, the well-known mystic, also believes in the
superiority of Islam over other religions. He insists on
exclusiveness, too, since he regards earlier religions as stars
compared to the sun of Islam. He explicitly speaks of the
expiration of the previous laws.[xiii] In other sources he
describes Islam as “the soul of religions,” “the trueth of all
truths” and “the greater and the clearer truth” where he is
explicit in the idea of the superiority of Islam over other
religions.[xiv]
The superiority of Islam implies that the existence of a law as
the true law in every period in human history is an undeniable
fact. The true law at our time is Islam. The soul and essence of
all divine laws is the same monotheism in terms of belief and
action. The common basis of the invitation of all divine
prophets has been monotheism i.e. worship of the absolute One
and submission to His will.
Some of the commands and prohibitions are common among religions
while others are related to cultural and social conditions that
change over time. Therefore, the religions contain common as
well as individual points but with the advent of Islam as the
most complete form of divine revelation and laws, all previous
laws are no longer feasible.
The Holy Qur’an is the only one not distorted, since God has
promised to guard it from corruption.[xv] As a matter of fact,
this book is not limited to a particular time and place; on the
contrary, it should be followed until the Day of Resurrection
and throughout the world. With the advent of Islam, the divine
religion has reached a state of perfection.[xvi] Thus that would
be the last prophet appointed by God.[xvii]
Therefore, the principle of exclusiveness from the perspective
of genuineness has a particular interpretation in Islam: it is
the submission before the commands of the Almighty God. The fact
that some of the “People of the Book” have been severely
criticized in the Holy Qur’an is because they insisted on their
way and path and did not submit to the command of God, despite
the fact that they possessed certitude about God's commands and
their responsibility towards them.
Although they knew that the Prophet's sayings are true and knew
him as well as they knew their own children and could find in
him the signs given by the Old and New Testament (2:146), they
did not submit to the truth; on the contrary, they tried to hide
it. However, the Holy Qur’an and the law of Muhammad were meant
to guide the People of the Book too. It is only through this new
revelation that they could find guidance into the straight path.
In this regard, the Holy Qur’an explicitly states:
O People of the Book! Certainly Our Apostle has come to you,
clarifying for you much of what you used to hide of the Book,
and excusing many [an offense of yours]. Certainly there has
come to you a light from God, and a manifest Book. With it God
guides those who follow [the course of] His pleasure to the ways
of peace, and brings them out from darkness into light by His
will, and guides them to a straight path. (5:15 & 16)
Doctrine of Mahdi and belief in genuineness and
eternality of Islam
As mentioned earlier, "religion" is one essence in all periods
and is not described as plural. In other words, religion is
beyond expiration and is not subject to addition or deduction.
Since it is one, in Arabic dīn (religion) is used only in the
singular form and not plural (adyān). Religion does not admit
plurality and its truth is the admission to the one God who is
worthy of worship. Thus the Holy Qur’an states:
The Religion before Allah is Islam (submission to His Will).
(3:19)
Islam is the only acceptable religion:
If anyone desires a religion other than Islam (submission to
Allah), never will it be accepted of him; and in the Hereafter
He will be in the ranks of those who have lost (All spiritual
good). (3:85)
Of course, this divine command is not restricted to the time of
the Prophet; it is in effect in other ages as well. We read in
the Holy Qur’an about the Prophet Abraham:
“Abraham was neither a Jew nor a Christian but he had submitted
to the religion of Islam; he had not committed polytheism.”
(3:67)
The meaning of this verse is nothing but the belief in plurality
and variety of divine laws or religions since religion is the
belief in the oneness of God and the unquestionable submission
to Him which is the common aspect of all religions advertised
and promoted by all prophets.
Therefore, the mission of Imam Mahdi (A) is nothing but the
promotion of Islam, the one religion promoted by all divine
prophets and its developed and comprehensive form under the
title of "religion of Islam" as a perfect set of teachings and
beliefs. Among the heavenly laws, Islam is not revealed for a
particular time or place but it would include all nations and
all periods:
We did not send you except as a bearer of good news and warner
to all mankind, but most people do not know. (34:28)
We did not send you but as a mercy to all the nations. (21:107)
Islam came when human beings had reached a level of
understanding that could receive and protect the final message
of God. Thus, the religion of Islam is not limited to a
particular age, group or race. It belongs to human nature and
all human beings may draw on its guidance.
According to Shi‘ite and Sunni traditions, Imam Mahdi (A) will
command on the basis of the Qur’an while his religion will be
the religion of Islam and will take measures towards
establishing justice and equity all over the world. He will
surmount all obstacles on the way of this great mission and
bravely introduce the original teachings of Islam. He will
eliminate the divisions and will unite all human communities on
the basis of the great religion of Islam. Imam Rizā (A) praying
to God said: “Oh God! Through him (Imam Mahdi) turn the Ummah's
dispersion to continuity and division to unity; annihilate
oppression and establish justice.”[xviii]
Therefore, the plan of the promised Mahdi (A) for the world is
to implement divine rules; he will call people to no religion
but Islam. Logically, it goes without saying that it is not
possible in any other way since the essence of religion is the
same for all nations and races for the following reasons:
firstly, no religion except Islam will be accepted by God;
secondly, the truth of man who is created by God is an
unchangeable one; thirdly, God is responsible for the
development of this truth; fourthly, God will never be subject
to ignorance, negligence and mistake but He is eternally aware
of all truths.
Therefore, God does not have two religions and does not issue
two sets of commands at the same time. This fact is mentioned in
the Holy Qur’an.[xix] It is the manifestations of religion that
are perfected. It is not true to say that religion had been
defective and then it was perfected. In other words, the truth
of religion is one; sometimes its lower stages are revealed;
other times its final stages is revealed:
“This day have I perfected your religion for you, completed My
favour upon you, and have chosen for you Islam as the best
religion” (5:3)
The conditions of an era change only the subsidiary rules of
religion, and not the principles of religion.
On the other hand, one might say since human being is a
combination of soul and body, his soul depends on the
metaphysical world which is stable throughout the ages and not
affected by the passage of time. Thus, the causes and elements
of its development should be looked for in metaphysics.
However, his body is rooted in nature and place and therefore
his material needs may change. Therefore, the laws which are
related to the changing dimension of man are themselves diverse
and changing. The principles of religion and the general
guidelines of ethics, laws and jurisprudence, prescribed for the
unchangeable of human beings are fixed themselves because man is
of a stable nature. But the laws which depend on the conditions
and ways of human life are varying. [xx]
The renaissance of Islam and its inclusiveness
The Shi‘a believe that Islam will be revived with the appearance
of Imam Mahdi (A). He will also revive the Sunnah and conduct of
the Prophet Muhammad (S). There are several verses in the Qur’an
related to the advent of Imam Mahdi (A). For example, the Qur’an
says:
It is He who has sent His Apostle with the guidance and the
religion of truth, that He may make it prevail over all
religions, though the polytheists should be averse. (9:33)
To illustrate this, here are some traditions interpreting the
above-mentioned verse. For example, Abu Basir, a companion of
Imam Sadiq (A) says that he asked the Imam about this verse and
Imam replied: “I swear by God that the interpretation of the
verse has not been realized yet”. I asked: “when will it be
realized, my master?” Imam replied: “When the will of God is
fulfilled and Imam Mahdi (A) appears. When he appears, the
infidels will be worried about his appearance….” [xxi] It is
also narrated that Imam Baqir (A):
The Imam will be victorious because of the fear in the hearts of
the enemy. He is supported by God; the earth will be trodden for
him; the treasures of earth will be uncovered to him; while his
sovereignty will cover the East and the West of the world. God
will make His religion overcome all schools of the world though
the infidels will be unhappy and opposing. He will rebuild the
ruins of the earth while Jesus Christ will stand behind him for
prayer.[xxii]
It has been narrated from Imam Sadiq (A) who stated:
My father (Imam Baqir) was asked about the verse and he
responded in this way: the verse is not to be interpreted yet;
when Imam Mahdi (A) uprises those who are alive then will
realize the interpretation of the verse. Then the religion of
Muhammad will change as if from night to a true day. There will
be no trace of polytheism then as stated by God in the verse.
[xxiii]
Here, it is likely to mention a few points about the Shi‘ite
belief in the sovereignty of Islam throughout the world by the
last Imam, the realization of the divine ideals and a world
government founded on justice, peace, coexistence of all human
races and nations together with kindness in the light of the
Holy Qur’an. Imam Mahdi, the only a son of the Prophet of Islam
will materialize the promise of God.
According to Islamic hadiths, the successors of the Prophet
Muhammad (S) are twelve in number and all descend from the
Quraysh tribe.[xxiv]
This can be found in major Sunni collections of hadith like
Sahih of Muslim, Sunan of Tirmidhi, Sunan of Abi Davoud and
Musnad of Ahmad. The same can be found in major Shi‘a
collections of hadith like Al-kāfi. In an authentic hadith,
Kulayni reports that Imam Baqir (A) said: “God has sent the
Prophet Muhammad (S) for the human being and the jinn and
assigned twelve Imams.”[xxv]
In the same book there is antother hadith from Imam Baqir (A)
stating: “We are twelve Imams including Hasan and Husayn and
then Imams who descend from Imam Husayn (A)”.[xxvi]
Again according to Sunni and Shi‘ite sources, the Imams descend
from the family of Muhammad, the first one being Imam Ali (AS).
For instance, Ibn Abbas narrates from the Messenger of God who
has said:
Whoever likes to lead a life like mine, have a death like mine
and find his destination in the paradise they should follow Ali
(A), be a company of Imam Ali's followers and follow the Imams
after me who descend from my household.[xxvii]
The Prophet said: “Mahdi (A) is a member of our household; the
same behind whom Jesus Christ, son of Mary, stands for
prayer.”[xxviii] The Prophet (S) also said: “Mahdi is a
descendent of my household and a son of Fatima; he will struggle
on the basis of my way and method as my struggle was based on
revelation.” [xxix] In another tradition the Prophet said: “He
will uprise with the religion of Islam at the end of the world,
as I moved with Islam at the beginning of Islam”.[xxx]
It is clear then, according to these traditions, Imam Mahdi (AS)
is a descendant of the prophet of Islam, that there will be a
government of Islam at the end of the world and that there will
be no other religion whatsoever. It can be understood from
hadiths that the government of the Ahl al-Bayt will be the last
government to implement justice and righteousness in the
world.[xxxi]
Imam Mahdi (A) will attempt to form a united Islamic ummah of
the world and establish justice, peace and permanent coexistence
among all nations and groups of any race, colour and culture. In
this regard, Imam Sadiq states: “God will elevate Islam after
its trivialization through Imam Mahdi (A) and He will revive it
after a period of isolation.” [xxxii]
In the supplications about Imam Mahdi (A), we find that God is
asked to hasten the appearance of Imam Mahdi (A) and thus the
fulfilment of the divine promise so that in the light of such a
government Islam and Muslims find again their greatness and
elevation while the infidels and the hypocrites meet humiliation
and trivialization. For instance, we find in the prayer of “Iftitāh”:
Oh God! We ask you earnestly to establish an honourable
government by which you honour Islam and Muslims and humiliate
hypocrisy and the hypocrites; in that government make us of
those who call for your obedience and guide into your path;
blessed with such a government grant us gifts of grace in this
world and in the hereafter.
According to the hadith of “Thaqalayn”, the infallible Imams,
especially Imam Mahdi (A), will never get separated from the
Holy Qur’an. Thus, he will put an end to the isolation of the
Holy Qur’an. This tradition is widely transmitted and has been
registered in the famous Sunni and Shiite resources.[xxxiii]
Twenty three companions of the Prophet have narrated it directly
from the Prophet. Therefore, there cannot be any doubt about the
authenticity of the tradition.
The infallible Imams are the true interpreters of revelation;
they say nothing that contradicts the Holy Qur’an. Imam Ali (A)
asserts:
He (Mahdi) takes the opinion from the Qur’an when others impose
their own ideas on it; he shows them the way of justice and
revives the Book and the Sunnah which have been isolated and
abandoned.[xxxiv]
Thus, since Imam Mahdi (A), like his forefathers, is the true
interpreter of the Holy Qur’an and familiar with the secrets of
the revelation and has access to the secret and the truth of the
Qur’an, he will identify the inauthentic interpretations
narrated after the demise of the Holy Prophet up until the age
of appearance. He will clarify the true meaning of the Qur’anic
verses to the people. He will also struggle to implement the
Holy Qur’an on earth accompanied by Jesus Christ, son of Mary.
Thus, there will be a renaissance and a revival of the bright
commands of Islam.
Conclusion
Reason dictates that we choose the more complete religion and
prefer the more comprehensive and better divine law. Islam is
the manifestation and the summary of the evolutionary
development of past divine laws revealed to the great divine
prophets by God at different ages and according to the
conditions and intellectual and cultural capabilities of human
communities.
There exists ample evidence in the Holy Qur’an and the hadiths
which imply that at the end, the righteous people will rule
throughout the world. Any kind of polytheism will be eliminated
from the entire world. Such a universal event will be realized
by a descendent of the prophet of Islam.
Thus, the doctrine of Mahdi and the belief in a one-world
government is outstanding evidence which alludes to the fact
that pluralism is baseless. It is because all will be called to
one single religion. A single religion will govern the entire
world. Jesus Christ, the son of Mary, will accompany and follow
the Imam (A) and will invite his followers to accompany him (A)
in this significant divine event.
These are good enough reasons that religion is limited to “the
religion of Islam” and thus the idea of religious pluralism is
rejected. Therefore, Imam Mahdi (A) will lead humanity towards a
just law, permanent peace and justice as well as ethical and
spiritual virtues.
--------------------------------------------------------------------------------
[i] Muhammad Legenhausen, Islam and Religious Pluralism, p. 13
[ii] John Hick, Problems of Religious Pluralism, p. 36
[iii] Ibid., p. 34
[iv] Muhammad Legenhausen, Islam and Religious Pluralism, p. 96
[v] Israa: 15, The Poets: 208, 209, The Story: 47, Taha: 134
[vi] Cattle: 20-21; Israa: 15, The Poets: 208, 209, The Story:
47, Taha: 134
[vii] The Cow: 111
[viii] Mabāni-e Ma'refat-e Dini (Principles of Religious
Knowledge) by Muhammad Husseinzadeh, p. 139
[ix] Majmueh Athār of Murtaza Mutahhari, vol. III, pp. 154-157
[x] Dinshenāsi, Javadi Amuli, pp. 205-206
[xi] Counsel: 13. The same them can be found in the Cow: 132,
the House of Imran: 67 and other verses.
[xii] Nahj al-Balāghah, the Short Sayings, no. 125
[xiii] Al-Futuhāt al-Makkiyyah, Muhyiddin al-‘Arabi, vol. III,
pp. 152, 311
[xiv] Tafsir al-Qur’an, Muhyiddin al-‘Arabi, vol. I, pp. 90, 79
[xv] Stoneland: 9
[xvi] The Table: 3
[xvii] The Clans: 40
[xviii] Muhammad Muhammadi Reyshahri, Ahl al-Bayt in the Holy
Qur’an and Hadith, vol.II, p. 789
[xix] The House of Imran: 19 & 85
[xx] Ibid., p. 191.
[xxi] Mahajjah by Bahrani, p. 86
[xxii] Bihār al-Anwār, vol. 52, p. 191.
[xxiii] Tafsir-e by ‘Ayyashi, vol. II, p. 56
[xxiv] Sahih of Bukhari, Kitāb al-Ahkām, vol. V, tradition no.
165
[xxv] Usul-e Kāfi, vol. I, p. 532
[xxvi] Ibid. p. 533.
[xxvii] Helyat al-Awliya, vol. I, p. 86
[xxviii] Majlisi, Bihār Al-Anwār, vol.51, p. 91
[xxix] Bayān-e Shafei, p. 63
[xxx] Bihār Al-Anwār, vol. 51, p. 78
[xxxi] Amāli by al-Saduq, vol. III, p. 396
[xxxii] Bishārat al-Islam, p. 297
[xxxiii] Sahih of Muslim vol. IV, p. 1873; Sahih of Tirmidhi,
vol. V, p. 662, the chapter of Manāqib Bayt Al-Nabi, tradition
no. 3786
[xxxiv] Ibn Abi Hadid, Sharh Nahj al-Balāghah, vol. IV, p. 36
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