Table of Contents Intruduction

Foundations of Sacred Globalization

Sacred globalization is based on two principles:

1 – The divine will of God has ordained the domination of truth and justice;

2 –Similarity of lineage of all Human beings.

Now in order to elaborate on the said two principles, let’s look at some Quranic verses.
First Principle: The divine will of God has ordained the domination of truth and justice.
God is pure good and absolute perfection. As a result He likes good and perfection and doesn’t not like the opposite. Therefore, in the world, which is His creation, the good dominates the vice and the existing world is the best of the worlds: “Who has created all the things well.” (32: 7)

Since God does not like oppression and corruption, he will not allow oppression, mischief-making and corruption to dominate the world forever. “And when he returns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock, and Allah does not love mischief-making.” (2:205) If according to the traditions of history God had not fight lowliness, nastiness, corruption and the corrupt, the world would have degenerated till now. “And were it not for Allah’s repelling some men with others, the earth would certainly be in a state of disorder; but Allah is Gracious to the creatures.” (2: 251)

Through a cursory look at the Quranic verses, we will find a long list of what God likes and dislikes, which is astonishing. Now let us have a look at some of these verses, which refer to some of the affairs and people that God likes or dislikes.

1 - “… and do good (to others); surely Allah loves the doers of good.” (2: 195); also see 3: 143; 3: 148; 5: 5; 5: 93.

God loves those who do good.
2 - “Those who spend (benevolently) in ease as well as in straightness, and those who restrain (their) anger and pardon men; and Allah loves the doers of good (to others).” (3: 134).

God loves those who do good and repent after committing sin.

“So Allah gave them the reward of this world and better reward of the hereafter and Allah loves those who do good (to others). (3: 148);

“So He may let them taste something of what they have earned, in order that they will turn back [in repentance]. (30: 41]

2 – "God loves the repentants and those who keep clean." (2: 222)

3 – "Anyone who keeps his word and performs his duty [will find] God loves the heedful." 3: 76; also see 9:4; 9: 7.

God loves those who are patients
4 – "God loves the patients!" (3: 246)

5 – "Yet once you have reached a decision, then rely on God; God loves those who are reliant." (3: 159); also see: 60: 8.

6 - "If you judge among them, then judge fairly. God loves those who deal fairly." (5: 42); also see: 49: 9.
7 – "And God loves those who keep clean." (9: 108)
8 – "God loves those who fight for His sake in ranks as if they were a solid structure." (61: 4)

B ) Some of the Verses showing what God likes and dislikes are given below.

1 - – "Fight those who fight against you along God's way, yet do not initiate hostilities God does not love aggressors." (2: 190)
2 – "God does not like ruination." (2: 205)
3 – "God wipes out usury and nourishes acts of charity; God does not love every vicious disbeliever." (2: 275)

4 - "God does not love disbelievers." (3: 32)

5 – "God does not love wrongdoers." (3: 57; 140)

6 – "God does not love anyone who has been a traitor." (4: 197)

7 – "Do not plead for those who betray themselves. God does not love anyone who has been a traitor." (4: 107)

8 – "And God does not love those who create havoc." (5: 64)

9 – "Yet do not overdo things for He does not lover extravagant people." (6: 141)

10 – "God does not love traitors." (8: 58)

11 – "Yet He does not Love the prideful." (16: 23)

12 – "God does not love every thankless traitor." (22: 38)

13 – "Do not sneer down your cheek at other men nor walk brashly around the earth: God does not love every swaggering boaster." (31: 18)
It is on the basis of these likings and dislikings that God invites all human beings to peace and calls the world the home of peace:

"God invites [us] to the Home of Peace, and guides anyone He wishes to a Straight Road." (11: 25)

And then God commands men to do good and be fair.

"God commands justice, kindness…" (16: 90)

And He commands the holy Prophet to invite the followers of all the divine religions to get united around the pivot of monotheism and freedom:
"Say: "O People of the Book, [let us] rally to a common formula to be binding on both us and you, that we shall worship only God and associate nothing else with Him, nor shall any of us take on others as lords instead of God. If they should turn away, then say: Bear witness that we are Muslims." (3: 64)
God commands all the human beings to cooperate and collaborate with each other for virtue and doing good, but never cooperate with anybody in coming sins or doing hostile acts.
"Cooperate with one another for virtue and heedfulness, and do not cooperate with one another for the purpose of vice and aggression. Heed God; God is strict with punishment." (4: 2)
God considers the end of man's life and history to be good and this is why it is His will that the disinherited will be inheritors and leaders of the world.
"Yet he wanted to endow those who were considered inferior on earth and make them into leaders and make them heirs." (28: 5)
And God promises that finally his virtuous servants will be controlling the earth.

"My honorable servants will inherit the earth." (21: 105)

Also God emphasizes that the end of history will finally witness the victory of the truth over the falsehood and when the truth comes the falsehood has to go away.

“The truth has come and the falsehood has vanished; surely falsehood is a vanishing (thing).” (17:81)

In spite of the attempts of the unbelievers to extinguish the divine light, God will preserve the divine light even though the unbelievers do not like it.
“They desire to put out the light of Allah with their mouths, and Allah will not consent save to perfect His light, though the unbelievers are averse.” (9: 32); also see 61: 8.
Also God has sent his Prophet along with his guidance and righteous religion to make it dominant over all other religions although the disbelievers may not like it:
“He it is Who sent His Apostle with guidance and the religions of truth, that He might cause it to prevail over all religions, though the polytheists may be averse.” (9: 33); also see 61: 8.
God also promises to assist the prophets and the believers; hence the final victory in the world will belong to Him, His apostles, and the believers and the end of history will be sacred and divine.
“Most surely We help Our apostles, and those who believe in this world’s life and on the day when the witnesses shall stand up.” (40: 51)
“Allah has written down: I will most certainly prevail, I and My apostle; surely Allah is Strong, Mighty.” (48: 21)
The Divine Will is unalienable and whatever He decides will take place.

“Our word for a thing when We intend it, is only that We say to it, Be, and it is.” (16: 40)

We may conclude that God is pure good and absolute perfection; He loves the virtues and perfection and dislikes imperfection; He invites man to peace, justice and goodness and promises the entire mankind to change the existing world into the ideal world. Since the divine will has decided to do so, it will inevitably happen.
Second Principle: Human beings have common ancestors and common home.
In the Quranic viewpoint the human beings have the same essence and nature. They constitute a great family, for all individuals are the children of the same father and mother – Adam and Eve. The division of human beings into ethnical and lingual groups is mainly for the purpose of knowing each other. The geographical and ethnical differences are never a sign of superiority or inferiority of a group or an individual, rather the most honorable people with God are the most virtuous of them:
“O you men! Surely we have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.” (49: 13)

Naturally, virtue is not compatible with pridefulness and arrogance, for virtuousness is a sublime spiritual value and is acquired only through fighting arrogance and pridefulness, which are lowliness and are incompatible with virtue.

The first verse of Chapter Women states:

“O people! Be careful of (your duty to) your Lord. Who created you from a single being and created its mate of the same (kind) and spread from these two, many men and women.” (4: 1)

A large number of the Quranic verses emphasize on the oneness of the creation essence of all human beings as well as their common ancestors:

“And He it is who has brought you into being from a single soul, then there is (for you) a resting-place and depository; indeed We have made plain the communications for people who understand.” (6: 98); also see 32:6; 32:7; 53:32; 35:11; 39:6; 20:55; 23:12; 40:67; 76:2.

The holy Prophet of Islam has been quoted as saying: “All people belong to the same family, the family of God, and the most popular among them with God is the one who is the most useful for his family. (Hakimi, Mohammad Reza, Vol. 1, P. 69)
In a decree to Malik Ashtar, after appointing him as the governor of Egypt, Imam Ali – the Fourth ruling Caliph – stated:

“Institutionalize in yourself mercy, affection, and kindness to the citizens and never be like a savage animal that counts down to tear them apart, for the subjects are of two groups: They are either Muslims and your brother-in-faith or non-Muslims and similar to you in creation.” (Nahj ul Balagha, Letter 53)

Imam Sadiq has stated:

“If you ponder well on the world and analyze it rationally, you will find it like a house in which all the requirements of the servants of God have gathered.”

There are a number of concepts on the elaboration of the nature of the world and human society. The analysis of these concepts requires enough time and space. In order to depict a brief picture of this issue, in the present article a few Quranic concepts are discussed below.

The human beings have been created from a single being:

“O people! Be careful of (your duty to) your Lord, Who created you from a single being.” (4: 1)
Human beings have a divine nature: “Then set your face upright for religions in the right state – the nature made by Allah in which he has made men.” (30: 30)
The nature of men and women is similar:

“…And spread from these two, many men and women…” (4: 1)

The human beings (or children of Adam) have a special status and are superior to other creatures:
“And surely We have honored the children of Adam, and We carry them in the land and the sea, and we have given them of the good things, and we have made them to excel by an appropriate excellence over most of those whom We have created.” (17: 70)
Man has been created in the best make and combination (endowing best effectiveness and competence to him):

“Certainly We created man in the best make.” (95: 4); “…I am going to place in the earth a Caliph…” (2: 30)

Due to their celestial and sacred natures, human beings are inclined towards the superior values:

“And most surely he is tenacious [khair] in the love of wealth.” (100: 8)

The Arabic word khair has a number of connotations and denotations in the Quran: for examples see: 2: 110,148, 197, 215; 3: 30, 104, 114; 5: 45; 2; 103.

Despite his natural inclination towards the sublime values, man due to his terrestrial nature is exposed to selfish temptations:

“The love of desires, of women and sons and hoarded treasures of gold and silver and well bred horses and cattle and tilth, is made to seem fair to men; this is the provision of the life of this world; and Allah is He with Whom is the good goal (of life).” (3: 14)
“And the earth, He has set it for living creatures.” (55: 10)
And God has made whatever in earth subservient to man: “Do you not see that Allah has made what is in the heavens and what is in the earth subservient to you?” (31: 20)
“And He has made subservient to you whatever is in the heavens and whatsoever is in the earth.” (31: 20)

“And He has made subservient to you whatever is in the heavens and whatsoever is in the earth, all, from Him.” (45: 13)

The earth has been turned into a bed, resting house, and cradle for man and heaven just like a house for man to live in.

“Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud,…” (2: 22)

“Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud,…” (40: 64)

“Have we not made the earth an even expanse?” (78: 6)

The day and the night and the sun and the moon are in the service of man.
“And He has made subservient for you the night and the day and the sun and the moon.” (16: 12)
Man has been designated to develop the earth.

“He brought you into being from the earth, and made you dwell in it, therefore, ask forgiveness of Him, then turn to Him, surely my Lord is Nigh, Answering.” (11: 61)

The world has not been created in vain, but it is goal-oriented.
“And We did not create the heaven and the earth and what is between them in vain…” (38: 27); also see 23: 15.
We human beings belong to God and will return to Him.

“Surely we are Allah’s and to Him we shall surely return.” (2: 156)

What can be concluded from the above discussion is that all human beings have been created from similar essence and a sacred nature and that the world is a common home for all of them to rest and move towards perfection. The human beings by relying on sublime tendencies should develop the world and finally will return to God.
As mentioned above, in the Islamic teachings and literature, what will happen at the end of the history is called faraj (opening at time of the reappearance of the Savior Imam Mahdi). On the basis of Islamic traditions, faraj has different levels and arenas, including the worldly and mundane level. The indices of faraj in this arena or level is promotion of the manifestation of man’s life, spread of justice and spirituality, and sublimation of wisdom and knowledge across the world. [Majlesi, Vol. 52, P. 32, 37]
It is pertinent here to mention some of the aspects of development and perfection during the time of reappearance of Imam Mahdi as mentioned in the Islamic traditions. Due to the shortage of time, for each index only one tradition will be mentioned.
1 – Decline of the False State

“When Imam Mahdi rises, the false state will fall.” [Majlesi, Vol. 51, P. 62, Tradition 62]

2 – Establishment of Sacred world-state

“They are those who will offer prayers when We appoint them as rulers of the earth…God will make them the owners of the East and West of the earth… until there is not trace of oppression; they command good and prohibit evil and the end of the affairs belongs to God.” [Majlesi, Vol. 24, PP.165-66]

Another tradition states: “And the earth will be illuminated by the light of their Lord and they publicize His rule in the East and West.” [Majlesi, Vol. 24, PP. 217-219]
3 – Promotion of Rationality
“And when our Savior will rise, he will train the people and thus their reason will be perfected.” [Koleini, Vol. 1, P. 21; 25]
4 – Expansion and Perfection of Science and Knowledge
“Knowledge is 27 letters; what has been revealed to the prophets are only two of them. When the Savior will come, he will introduce the other 25 letters and all the 27 letters will be at the disposal of man.” [Majlisi, Vol. 52, 337, Tradition 73]
5 – Perfection and Promotion of Ethic

“And when our Savior will rise, he will put his hands on the people’s heads (will train and sponsor them), and thus their reason will be perfected and their ethic completed.” [Majlesi, vol. 52, p. 192]

6 – Development of Religiosity and Spirituality

“And there will be no one to be worshipped except God.” [Ibid.]

7 – Realization of Unity and Cordiality

“When our savior will reappear, unity too will emerge and people will use each other’s pockets (property) without being prevented by the brothers who own it.” [Majlesi, Vol. 52, 372]

8 – Decline of Discrimination and Spread of Public Welfare

Quoting Prophet Mohammad, Abi Saeed Al-Khedri sates: “Do you want me to give you the good tiding of Mahdi? He will rise among my people… will fill the earth of justice and equity…and will distribute the public wealth equally among all.” [Majlesi, vol. 51, p. 78, tradition 37]

9 – Spread of International Peace

“… During the reappearance of Mahdi, God will bring about cordiality between the people’s hearts after the hostilities, they become like brothers…”

10 – Granting the rights of Followers of Religions and Minorities
“And he will rule among the Jews on the basis of Torah and among the Christians on the basis of Bible and among the followers of Pslams on the basis of this book.” [Majlesi, vol. 52, p. 351]

11 – Realization of universal justice
“…and he will fill the earth with justice and equity…” [Majelsi, vol. 51,p. 68, 70]
12 – Promotion of Wisdom and Episteme

“… he will bring wisdom and episteme during his time…” [Majlesi, vol. 52, p. 352]

13 – Ampleness of Blessings and Utilization of Resources
The Prophet has been quoted as saying: “Verily, Mahdi belongs to my household and family; he will rise during the end of the history when the heaven will pour out whatever it has and earth will pour out it seeds; the earth will become full of justice and equity…” [Majlisi, vol. 51 p. 68]
14 – Promotion of Development

“He will expand his rule to the East and West of the earth… and there will be no undeveloped territory…” [Majlesi, vol. 52, p. 192]

15 - Universal Content

Quoting Prophet Mohammad, Abi Saeed Al-Khedri sates: “Do you want me to give you the good tiding of Mahdi? He will rise among my people… will fill the earth with justice and equity…the dwellers of the earth and heaven will be satisfied with him.” [Majlesi, vol. 51, p. 74, tradition 23]

Sources:

1 - The holy Quran

2 – Al-Hakimi, Mohammad Reza, Mohammad and Ali, Al-Hayat, Tehran, Maktab Nashr al-Thaqafat ul Islamiya, 1986.

3 – Al-Kolaini, Abu Ja’far Mohammad bin Yaqub, Al-Kafi, Tehran, Maktab al-Sadiq, 2002.

4 – Research Center for Humanities and Cultural Studies, We and Globalization, Tehran, 2003.

5 – Sharif Rafi, Nahj ul Balagha, Tehran.

6 – Majlesi, Mohammad Baqir, Bahar ul Anwar, Tehran, Dar ul Kitab ul Islamiya, 1984.

Globalization, Basis for Globalizing or Awaiting "The Promised Day"

Ayatollah Mohammad Hadi Marefat⁶
Abstract

Globalization as the basis of globalizing is originated in the worldviews of world's greatest thinkers, above all the prophets and philosophers. Globalization has speeded up its current pace due to fading of borders and geographical boundaries, the facilitation of transportation as well as easier information exchange and multiplication of means of mass media. So closer international relations along with mutual knowledge of each other would be inevitable with its consequences, whether good or evil, affecting all the people. What preparations should be made for "the selection of the best" or the effects of the superior culture, which leads the globalizing process? Should we adopt a passive role and let the others choose our destiny, or instead should we rise to lead the globalizing process and universally expand justice based on our Islamic-humane duty as explained in the holy Quran: ""Thus we have set you up as a moderate nation so you may act as witnesses for mankind, even as the messenger is a witness for you…"(2: 143)

Globalization as an inevitable process for the humanity could be considered either a threat or an opportunity. Thus any effort to face the globalizing phenomenon should only aim its negative aspects since this roaring wave moves free from our will and determination. How to control this wave is of most significance and since the early days Islam has left this duty on the shoulders of the Muslim nation. A great culture, which is rich in the constructive elements of human society, is the main element in such leadership which is now at the disposal of Muslims and no culture could encounter it. The best tool to lead the global community is an active and constructive culture which the Muslims already possessed. So it depends on our interpretation of globalizing to conclude whether it should be considered a threat or an opportunity and how to face it. It would be a serious threat to our religious and national values if we take a passive role. But undoubtedly the ultimate victory is within our grasp if we employ our rich and glorious culture to assume the leadership of globalization as well as globalizing.

The concept of globalizing has long been desired by the great cultures and religions of the world as they spoke of a united and all-encompassing global community. With a short glance at the codified laws in ancient history, especially the Code of Hamurabi⁷ and the Human Rights Declaration by Cyrus the Great as well as other discovered inscriptions beside the high lessons of great prophets and philosophers of all eras⁸, it is clearly discernible that all of them emphasize on the fact that the world and all its residents are a coherent unit and all nations should have a brotherly and peaceful coexistence while recognizing each other under the flag of sublime humanity.

This clear reality is pointed and reiterated throughout the holy Quran as it had been discussed in more predecessors' books and the Quran has reminded us of them again and again.
Thus globalizing has some old origins in the form of a religious and moral theory or philosophy as well as a religious-political ideal, the emergence of which was simultaneous with that of great religions, worldwide empires, and the thinkers of idealistic philosophies. Globalization, however, as a real process and a source of condensation of the world and simultaneous social communications is clearly no older than the modern industrial world that further speeded its pace.
Globalization and Historical Determinism
Globalization is naturally desired by the human society (due to its sociable nature) as a way to bound all nations together. People began their move towards this "all-encompassing reunion" as soon as they felt that any individual needed some product that was produced by others. Human beings have constantly struggled to reach this goal in different eras and opportunities, although the overall movement has been affected and limited by geographical and mainly political obstacles. These obstacles were frequently used to ignite devastating wars against humanity like the Mongolian attack on the East or the Attila's attack on the West as well as the Crusade wars, and the First and Second World Wars. Although the wars were devastating, they created sympathy and empathy among the nations.
The lifting or delusion of geographical borders, easier transportation, knowledge of the cultures and customs of different nations, and emergence of trans-border trade all in all helped the nations to better know each other and their respective economic, cultural, political, and military achievements whether qualitatively or quantitatively to choose and adopt the best out of them. Science and philosophy were bilaterally shared by West and East. The direction of this interaction and transaction depended on the insight of the nation transferring it: sometime it was transferred from the East to the West and sometime the other way round. Today we witness the issue of brain drain. Technological-industrial countries attract the most intelligent people just through introducing the attractions of their own nation to the other countries and this dual process of attracting and enchantment is not stoppable. We need to prepare the required foundations for attraction of others which is surely impossible through false propaganda or forceful methods.
Globalization or global development means to practically remove borders and increasingly ease the international travels to promote the process of knowledge of the achievements of others and choosing the best of them. Such process existed in all times but the slow pace of movements in the past limited its concept which is now on an ever-increasing pace by the help of rapid development in facilities. The concept of historical determinism, as raised here, proves the necessity of such travels and international connections as an inevitable prerequisite to the sociable life of human beings, especially at a time when it is impossible to stop the process by any means due to highly facilitated traveling means and different global mass media. Since the knowledge of each other is an essential part of human nature, we cannot probably deprive man of the essentials of his nature. Getting to know each other is a necessary characteristic of human beings and probably due to this very reason the Arabs call human being "Insan" which is derived from sociability (Ons⁹) to include this characteristic.
The verse 13 of Chapter Hojorat, revealed in Medina when the Islamic society was only in its initial forming stages, states:

"O mankind, We have crated you from a male and female, and set you up as nations and tribes so you may recognize (and cooperate with] one another. The noblest among you with God is that one of you who best performs his duty; God is Aware, Informed." (49: 13)

The above verse addresses all people of the world who have been given birth by common parents and are brothers and sisters; meaning no race or group is superior to another; and then explains two natural principles of life:

First, the division and diversity of the created groups is a prerequisite for the multiplication of human population, so diverse groups of human population are scattered throughout the earth to promote their lives free from any interferences.

Second, the division and diversity does not mean disconnection among human groups, for such a disconnection contradicts the human nature. Humanity is rooted in sociability which applies connection not separation and disconnection. This principle requires human beings to get to know each other and be aware of their affairs – despite living in different groups – which will enable human beings to become informed of the achievements of various cultures as well as their scientific and industrial trends and select the best of them. This "selection of the best", however, is not only a prerequisite for international familiarity and understanding, but also the requisite for human "desire for perfection" which is developed through "desire for competition".
On this issue, the Almighty Allah states:

“Give good news to my servants those who listen to the word, then follow the best of it; those are they whom Allah has guided, and those it is who are the men of understanding.” (The holy Quran, 24: 17-18.)

Selection of the best is the method of divinely men which is also compatible with rationality.
The virtuous people, who are the praiseworthy servants of God, are those very same people who are regarded as the wise. These are people who think about any theory or experience of others and select the best of them. The best-selection process, which is the result of thought and wisdom in selection, is the best method for research and curiosity that is free from any reckless imitation. The issue of acquaintance and international understanding based on mutual familiarity is the foundation of development and promotion of civilizations which is also emphasized upon by the holy Quran.
Up to this point we have clarified that the human's social life is necessarily based on the principles of international acquaintance and understanding, removal of the borders and obstacles, improvement of the means of transportation, facilitation of traveling, and knowing cultures as well as their scientific and industrial achievements which is the engine of development, promotion, and sublimation of cultures and civilization. However we should not the neglect consequences of this trend which are the result of alienation of weak nations vis-à-vis the powerful states that due to their alienation are incapable of selecting the best. Consequently, such nations hurriedly accept the culture of their powerful neighbor without even evaluating it.
Ebn Khaldun says:

"Weak nations try to adorn themselves with the cultures of powerful countries and follow them in their behavior, acts and even mottoes, religion and customs because they think that the pride of their powerful neighbor solely originates from their glittering lifestyles so they try to take on those glitters to reach this honor. Underdeveloped countries try to make up themselves with the glitters of modern nations just due to their alienation and the lack of self-confidence, unaware that such mere imitation increasingly pushes them back and gradually prepares them for foreign hegemony. In fact cultural domination is prepares the way for military occupation, for the nations that accept the cultural superiority of their neighbors and imitate them have not thought about the real reasons and causes of their development and only observed their glitters and manifestations of their progress and development." (Ibn Khaldun, 1983, p. 147)

Astonishingly, during those days Andalusia (Islamic name for Spain) was still under Islamic control, but its residents had totally lost their self-confidence in face of their neighbors and imitated them in all their customs and even behaviors.

Ebn Khaldun (died 809 hegira) states:

"God save us from the destructive consequences of this comprehensive imitation which has embraced Andalusia. Soon their neighbors will dominate them, for the prerequisites are ready for the military domination of the aliens over them."

Western forces toppled Mohammad XI the last king of Qarnateh dynasty in 897 [hegira (A.H.)] who ruled the country during 892-897 A.H.!

The dangerous result of hurried selection especially when accompanied with alienation and lack of self-confidence is clear in the said case. Unfortunately such shallow judgment still persists among most weak and underdeveloped nations which further humiliates them.
They are mere followers not pioneers or researchers because they are busy with glitters and superficial manifestations instead of finding the real roots of global development.