|
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
|
|
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
|
|
Badrood- Kashan in Iran
|
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
|
|
Bazzar in Kashan
|
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. |
