Referring to the Iranian people, the Umayyad
Caliph Sulayman bin `Abdul-Malik said, “I am amazed at those non-Arabs: While
we could not do without them for an hour during our 100-year rule, they ruled
for 1,000 years and were never in need of us.”
This
statement is perhaps an expression of the caliph’s admiration for the Iranian
people, who contributed to civilization throughout history, and despite their
interaction with their neighbors, remained independent and maintained a sense of
confidence and national pride.
Scholars
who studied Iranian history and civilization from the “Mythical Age” to date
realize the complexity of the “Iranian personality” and the many factors
that contributed to its maturity and crystallization throughout its long history
— the factual history and the history that Iranians lay claim to, which is
based on undocumented myths that were passed down from one generation to
another. Embraced by Iranians, these myths tell stories that open a window into
the Iranian mind and shed light on the make-up of the collective Iranian
personality.
Iranian
Collective Personality
Students
of Iranian history are cognizant of the fact that the Iranian personality is
strongly based on and shaped by three concepts: man, the environment, and
belief. In other words the unique characteristics of the Iranian people, their
natural environment, and their belief system, which has been in existence since
the “Mythical Age,” are the elements that have shaped their collective
personality.
In
order to fathom this Iranian personality, it is necessary to study these
elements, which have converged and intertwined. Man is the product of his
environment, which shapes many of his personal characteristics, including his
fears and insecurities; in return, man interacts with his environment and adapts
it according to his personal capacities and inclinations. On the other hand,
man’s beliefs, which are deeply entrenched in his thinking, shape his
spirituality and motivate his actions.
Professors
of human geography at Tehran University opine that the current demographic
structure of Iranian society goes back to 1500 BC, when Aryan tribes settled in
the northeast of the Iranian semi-plateau and integrated with the indigenous
people, who had their own distinctive culture and civilization.
This
can be deducted from the story of Yima that appear in the first two chapters of
the Vendidad, which constitutes one part of the Zoroastrian holy book, the
Avesta. At the top of this structure were the ruling family and the religious
leaders; in the middle, the warriors; and at the bottom, the farmers.
According
to Herodotus, 49 nations used to live on Iranian soil. The willingness of the
Iranian people to accommodate immigrants contributed to maintaining the old
civilization and its continuing influence throughout history.
Iran’s
geographic location
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Mashhad
Imam Reza, Iran |
Iran
is situated on a semi-plateau with two massive deserts at its center. The
population is concentrated in valleys (surrounded by mountain chains), oases in
the middle of a rolling desert, and the savannah and forests, which are
scattered in the northern and southern regions. Iran’s geographic location,
which positioned it as a trading bridge between the East and the West of the Old
World, made it a tempting target for invaders. Thus, Iran learned to deal with
all contemporary nations; it enjoyed good relations with friendly nations and
went to war with its enemies.
Iranians
upheld many values, of which the following were central: persevering in the
defense of their country against invaders; maintaining the unity and stability
of the country; maintaining their language, culture, traditions, and belief
system, protecting refugees, and establishing justice.
There
are a number of theories that have come to shape the Iranian personality and
define its characteristics throughout Iran’s long history. The most important
of these theories is “the divine mandate” of the ruler. There has always
been one ruling system both in terms of form and substance, and the thought of
changing this system is out of the question given the Iranian heritage and the
distinctive features of the Iranian personality that has evolved throughout
history. The survival of the ruling system was attributed to its ability to
adapt as much to changing times and events as to the development of the
people’s mentality.
Rulers
…Politics and Spirituality
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Badrood-
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In
order to associate the history of their rulers with religious beliefs and
ascribe sanctity to their kings, Iranians believed that their first king,
Gayumarth , was either Prophet Adam (peace and blessings be upon him) or Jabir
ibn Yafith ibn Nuh. Myths portray Freidun, the sixth Iranian king, who divided
his property among his three sons Salm, Tur, and Iraj, as Prophet Nuh (Noah —
peace and blessings be upon him).
Myths
also purport that Zoroaster (Zarathushtra), the Persian prophet, was from
Palestine and that he was a prophet sent with a divine message; that the
Zoroastrian religion is a divine religion that preaches monotheism; that Ahura
Mazda (Ohrmazd) is the supreme God and Anghra Mainyu (Ahriman) is Satan; and
that dualism of Zoroastrianism is a distortion introduced by greedy clergy to
achieve worldly gain. Thus, Iranians view political rule as having divine
aspects determined by God for the purpose of establishing civilization and
governing relations between people. These views resulted in the mixing of
philosophy of ruling with religion and ethics in the minds of Iranians even
before the appearance of Zoroaster. In fact, ancient scrolls and inscriptions
point to the fact that Iranian rulers were more spiritual guides to their people
than political leaders. Their concern was not as much to build bridges and dig
tunnels as to guide the spirit of their people.
The
theory of the ruler’s divine mandate was not abolished when Iran came into the
fold of Islam; it continued to direct Iranian mentality and was manifested in
the movements that sought independence from the Islamic caliphate, the anti-Arab
movement, and the Iranian states that ruled parts of the Muslim world. It was
also manifested in the establishment of the Safavi state, which declared the
Ithna `Ashariyyah Shiite Sect (which upholds the belief in the 12 Imams) as the
official religion in Iran. The state also promoted Shiism to achieve national
unity and link politics with religion. This theory continues to govern Iran even
in recent times, a fact substantiated by statements made by Iranian rulers
before and after the Islamic Revolution.
The
Mentality …Theories and History
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Bazzar
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Another
theory that shapes and governs the Iranian mentality is the theory of dualism,
which has deeply influenced the psyche of Iranians since Zoroastrian clergy
declared the existence of two gods (Ahura Mazda the Good God, and Anghra Mainyu
the Evil God) who divided the universe into two camps and have been engaged,
throughout history, in a battle that will only end with the coming of the
awaited Imam Mahdi.
The
theory of dualism is clearly manifested in Iranian civilization and intellectual
works, as well as in the impact it has on Iranians. This theory has led Iranians
to believe in the sanctity of both water and fire, and to hold Prophet Muhammad
(peace and blessings be upon him) and his cousin `Ali (may Allah be pleased with
him) as equally worthy of high esteem. This theory has largely been reflected in
the conduct of individuals and society at large, and the concept of taqiyyah (not
showing one’s real feeling or belief) at individual, collective, and political
levels became more of a doctrine than a practice.
The
theory of alienation has also had a great impact on Iranian mentality.
Alienation is not merely a psychological feeling that Iranians have when
afflicted with calamities; it is a reverberation that echoes the extremely sad
and testing experiences they suffered throughout history and stems from their
realization that their lives are not their own and are beyond their control.
This realization could have resulted from the conditions of the Iranian
environment and the tremendous pressure that these conditions created, as well
as the impact of the many ordeals and hardships that the Iranian people
suffered.
Iranians
internalize the feeling of alienation, which have become part and parcel of
their mentality. Individuals give expression to these feelings through actions
that are unique to them. Thus, this alienation is expressed through a spectrum
of reactions. It is not expressed through running away from religion but through
embracing it. It is expressed by turning away from the self, from the people,
from society. It is expressed by fleeing to the desert, immigrating to other
countries, seeking solace in mountains, joining Sufi groups, and participating
in small gatherings—openly or secretly.
Alienation
gave rise to the anti-Arab movement and led Iranians to mistrust others and
refuse to integrate with other nations or change their nationality. Their
feeling of personal alienation evolved to become an Islamic sentiment that
influenced social concepts, and they refused to integrate with Sunni Muslims and
other Muslim nations.
“Reconciling
with history” is another theory that influenced the Iranian mentality and
strengthened Iranians’ sense of social and national unity. This theory is
based on hiding the bad or “evil” aspects of Iranian history. In their
depiction of history, Iranian historians have overlooked terrible events,
justified them, or narrated modified versions. Thus Iranian history, according
to their sources, is free from disgraceful or shameful acts.
In
documenting history, these historians divide history into two categories. The
first is “general history” that documents historical events from the
beginning of time to the period in which the author lives. This rendering of
history, despite being categorized as general, seems specific because authors
link the beginning of time and world events with Iranian history. They provide a
detailed account of certain eras that support the reconciliation theory and
neglect those that contradict it.
The
second category is “specific history” that covers events related to a
particular state, documents a historical phenomenon, and deals with a political
group or religious sect. Iranian historians were biased towards groups that
dissented from mainstream Islam and rebelled against the Islamic caliphate.
Among
the theories that have greatly influenced Iranian mentality is the theory of the
“awaited Savior,” which is based on an old Iranian doctrine that was
nurtured by myths and strengthened over time. This theory has captured the
imagination of Iranians and dominated their religious conscience. Iranians’
belief in this theory has motivated their actions, inspired them, and fortified
their spirit against frustration, despair and weakness. According to this
doctrine, a divinely guided leader appears every 1,000 years to free Iranians
from injustice and lead them to prosperity.
Iranians’
belief in the awaited Savior continued in Islamic Iran and the awaited Mahdi
became one of the principal doctrines of Shiism. For Iranians, this doctrine
links the present and the future with the past and underlines their contribution
to civilization. Waiting for Imam Mahdi is a concept associated with many values
that Iranians embrace, such as patience, perseverance, struggle, and hope.
Anticipating the revolution of Imam Mahdi has become an inspiring social
philosophy that supports religious values and leads the way to the future.
Dr.Mohamed
Al-Saeed Abdul Mo'men, Egyptian author and academic, Professor of
Iranian Studies, `Ain Shams University, Cairo, Egypt.
