CHAPTER V RELIGION IN THE IRANIAN SOCIETY; A BRIEF HISTORICAL REVIEW The aim of this chapter is to analyse religion in the Iranian society from two different perspectives. First, religion in Iran as a system of socio-cultural values. And secondly, the changes which this social institution has gone through particularly during the period chosen for this research. When we speak of religion in the Iranian society, we mean Islam and a particular branch of it, i.e. Shi'ism, as manifested in the lives of Iranians. Iranian society can be regarded as a predominantly religious society all through its long and great history upto the present times. Iranian society, right from ancient times was the centre of great religions such as Zoroastrianism and Mithraism. The former is looked upon as the first mono­ theistic religion of the world. This religion is named Zoroastrianism which is a derivation from the name of the Prophet Zoroaster (Zarthustra). Zoroaster is the Greek form of the word Zarthustra (Zarthusht in Persian litera­ ture). It emerged in Iran around one thousand years B.C. In this connection Dr. Sayyed Hossein Nasr says: "There is still no agreement about the dates of'Zoroaster's life; 322 323 some think that he lived about a thousand B.C. whereas many other noted scholars believe that he lived from 660 to 5^3 .2 B.C." The latter religion, i.e. Mithraism, came into existence in the third century B.C. Though this religion was effective for some time, particularly after the conquest of Alexander, it was gradually replaced by old Zoroastrianisra and it vanished during the later periods of history. There also emerged some other religions such as Manichaeism during the third century A.D. and for many centuries it was a rival of Christianity; but as Dr. Nasr says, it was mainly a religious movement in opposition to Zoroastrianisra. Mani, founder of Manichaeism, was put to death soon after his return to Iran from exile in the year 274 7 A.D. Since then Zoroastrianisra continued to be the dominant religion of Iran till it was invaded by Arabs who introduced Islam in the 7th century. Soon after the defeat of Sassanids dynasty, at the hands of Arabs in 7th century A.D., Islam was established in this society as the dominant religion. After its inception, Islam soon became the religion of majority. Zoroastrianisra was confined to a small minority which exists in Iran even today, B. Spuler believes that a nation may convert to a new religion through: (1) conversion of the leading group, 324 or (2) spreading mission organizations built up by religious personalities and groups. According to B. Spuler, neither of these two were the reasons for the conversion of Iranians to Islam. He says, the people of Iran were converted to Islam because of "the financial pressure". This appears to be a harsh judgement. The economic factor could not be the decisive factor in the conversion of the Iranians to Islam. It is true that economic pressures are exerted upon the people of a defeated nation but other important factors also seem to have contributed to the process of Iranians' conversion to Islam, These factors were as follows: (1) Islam came with new values of equality and justice among the people the majority of whom were groan­ ing under an oppressive hierarchical system. This was particularly so towards the end of the Sassanids' period. In this respect T. Arnold says that people felt the new faith, i.e. Islam, could sweep away all those dark mists, could open the soul to new, alluring and tangible hopes, and could bring immediate release from a miserable state of servitude. T. Arnold further continues: "Sassanids dynasty had been marked by terrible anarchy, and the sympathy of the people had been further alienated from their rulers on account of the support they gave to the persecuting policy of the State religion of Zoroastrianism. In all of these, persecutions had stirred up bitter hatred against 325 the established religion and the dynasty that supported its oppressions, and so caused the Arab conquest to appear in the light of a deliverance. The followers of all these varied forros of faith could breathe again under a rule that granted them religious freedom and exemption from military service, on payment of a light tribute." (in return for protection). "Muslim Law granted toleration and right of paying Jizyah (tribute) not only to the Christians and Jews but to Zoroastrians and Sabaeans, to worshippers of idols, of fire and stone." 12 It should also be noted that "the Prophet himself had distinctly given directions that Zoroastrians were to be treated exactly like the people of the Book, i.e. the Jews and Christians."1 3-^ We may, therefore, conclude in the words of T.W. surely Arnold that "It is/impossible to attribute the decay of Zoroastrianism entirely to violent conversions made by the Muslim conquerors." Dr. Ali Shariati comments in the same vein as T.W. Arnold and says: The main reason behind the failure of Sassanids was that Iranians welcomed Islam spontaneously. They were fed up with their social existence which was Brackets mine. 326 marked by social injustice and social inequality of an extreme type. That is why Iranians did not put up a serious fight against the Arabs. They accepted and hailed the victory of Islam willingly. (2) The new religion brought with itself higher concepts of God symbolized by monotheism. (3) The new religion brought by foreigners came along with military superiority. It should, therefore, be noted that in the earlier phase of the Arab invasion it was not the military might and its fright that led to the victory of Arabs and the acceptance of Islam by people. But later on, it must be conceded that the military power was employed to subjugate Iranians under the Ummayads' and Abbassids' dynasties. The same was used for forcible conversion (contrary to the true or authentic teachings of Islam) of many people. By and large, Islam, particularly Shi'ism, was accepted and ofi'icially declared as the national religion (i.e. religion of State as well as religion of the common man), only when the first national Iranian Government, i.e. Safavids dynasty, came into power about the l6th century. The first king of this dynasty. Shah Ismail, a descendant of a thirteenth century saint, united Iranians and conso­ lidated his power. In 1500 A.D. he was crowned as the King 17 of Persia in Tabriz. He immediately made Shi'ism the State religion, Safavids originally belonged to a Sufi 327 order. Under this dynasty Iran once again became a very powerful nation. IS It should be noted that right from the beginning of the great division of Islam into two different sects, i.e. Shi'ism and Sunnism, Iranians were largely supporters of Shi'ism, in that they formed the majority of the Shi'iahs. Iranians have always been deeply influenced by Shi'ism 19 which has played a unique political role in the life of this nation. Division of Islam into two sects took place right after the death of the Prophet Mohammad in 632 A.D, Some Muslims, who were numerically a minority group, believed that the leadership of the Islamic community (Ummah • Ummat in Persian language) is only by Divine appointment (tayin). This leader to them is the vice-gerent (Khalipah) of Ck3d on the earth. Later on this group formed Shi'ism, Shi'iahs believed that the first Imam who must have been leader of Ummah was Ali, cousin of the Prophet, and who, one year before the death of the Prophet, was nominated by the Prophet himself for this leadership. The Sunnis.constituted the majority group, rejected Imam Ali as the first leader of the Ummah after the Prophet, They considered Abu Bakr as the first Khalifah, This is the main source of the religious split in Islam, Shi'iahs believe in the event known as 'Ghadir-e- 32S i^ Imam Khumm' when/Ali was introduced to the people, by the Prophet, as the 'general Guardian' (Waly-i-Uramah). This Imam was a very clear sign of/Ali's legitimacy as successor to 20 the Prophet. On the other hand the majority (Sunnis) held that the Prophet had left no instruction on the matter of his successorshipu. .2 1 Dr. Nasr sees another important difference between Shi'ism and Sunnism. He says: "Sunni Islam considered the Khalifah to be the guardian of the Shariat in the community, while Shi'isra saw in the successor a spiritual function connected with the esoteric interpretation of the revelation and the inheritance of the Prophet's esoteric 22 teachings." Shi'ism and Sunnism form the major split in Islam. There are, however, different divisions in each of these two branches. From different branches of Shi'ism, three prominent groups have emerged. These are: (1) Twelve Imam Shi'ism, the great majority of Shi'iahs. It is Iranians' religion. It is also the religion of half of the popula­ tion of Iraq. (2) Seven Imam Shi'ism or Ismailism which flourished in India, Pakistan, Afghanistan, Lebanon, and South Africa. (3) Zadism or Five Imam Shi'ism which can be found in Yemen.2 3'^ Ghadir-e-Khumm » Name of a place in Saudi Arabia. 329 Sunnism is divided into four major schools known as: (1) Maleki School, (2) Shafaai School, (3) Hanafee School, and (4) Hanbalee School. We must now explore some fundamental meanings of Islamic notions. The holy Quran informs us that the first person who called this religion as Islam was the Prophet Abraham (Ebrahim).