چکیده :
یکی از مباحث بحث‌برانگیز کلام جدید در حوزۀ مهدویت‌پژوهی، مسئلۀ چگونگی رفتار و ارتباط امام زمان(عج) با پیروان سایر ادیان در دوران ظهور است.
یکی از آن مسائل، «پلورالیسم هنجاری در سیره مهدی» است.
متأسفانه از دیرباز، به دلیل سوءبرداشت و فهم قشری از برخی متون و روایات، باور به خشونت و برخورد تند امام عصر(ع) با نامسلمانان در اذهان تودۀ شیعیان نفوذ کرده و موجب بی‌رغبتی و هراس برخی زودباوران از درک آن روزگار پُرفضیلت شده است؛ ازاین‌رو، نوشتار حاضر با توجه به نیاز علمی جامعۀ امروزی به مباحث اخلاقی و با توجه به بحران معیار در رفتار با غیر هم‌کیشان، درصدد فهم منطقی از الگوی رفتار ارتباطی با پیروان سایر ادیان، در پرتو آموزه‌های مهدویت، برآمده و به سبک مسئله‌محور و روش تحلیلی‌توصیفی به تبیین مبانی، ادلّه و مؤلفه‌های این الگوی اخلاقی پرداخته است.
در این مقاله، ادعا و استدلال شده است که طبق سیره و فرهنگ مهدوی، مناسبات ما با غیرمسلمانان باید مبتنی بر احترام و مهرورزی، آزادی و کرامت انسان، رعایت حقوق اقلیت‌ها، رفق و مدارا، تأکید بر اصول مشترک، همزیستی مسالمت‌آمیز، گفتمان عقلی و مذاکره علمی باشد.
one of the controversial issues of new theology in the field of mahdism is the issue of the mode of conduct of imam mahdi (as) with followers of other religions during the uprising (‘zuhur’) period.
one such issue is the normative pluralism in imam mahdi’s mode of conduct.
unfortunately, it has been a long time that, due to misconceptions and superficial understanding of some shi’ite texts and narratives, the belief in the violent and harsh conduct of the imam (as) with non-muslims has infiltrated into the minds of the shiite masses and has caused some credulous simpletons to be reluctant to and fearful of the proper understanding of the uprising time.
such an interpretation of the uprising time may inculcate the idea that if followers of other religions go astray or are involved in corruptions, they should deserve such a violent and harsh conduct of the imam (as), and that the philosophy of the imam’s uprising and his main mission will be to establish a global sovereignty to rise against non-muslims and take revenge against strayers and oppressors.
however, a deeper analysis of the authentic islamic texts and the rich quranic and prophetic heritages reveals that such beliefs hold no ground.
the imams’ modes of conduct and their transcendental culture attest to the contrary and reveals the true uprising reality.
imam mahdi (as) is not only the messiah of muslims but that of all the humanity.
his justice is not only done to muslims and believers but also extends to unbelievers and dissidents.
the imam (as) seems to be both decisive against oppression, deviation, hypocrisy, disbelief and polytheism, while being a supporter of the divine rights of the humanity and religious minorities.
the imam (as) is also known for his tolerance of the people of the book and followers of other religions, which is a characteristic of his universal justice.
although the mahdist justice is a multi-faceted phenomenon, which is worth studying in terms of individual, social, legal, economic, etc.
aspects, this study mainly focused on the question that what mode of conduct the imam (as) will adopt with followers of other religions during the early uprising period and during his universal invitation after the establishment of his global sovereignty.
it also raised the following question that what characteristics can be derived from the mahdist teachings as the imam’s pattern of behavior with non-muslims for today’s world.
therefore, the present study sought to answer the above questions, which comes two theoretical and practical benefits.
firstly, this helps solve some of the theoretical issues in this area.
secondly, this helps foreign diplomacy, in that this can promote dynamic, efficient, and ethical diplomacy with non-muslim states.
as a result of the contemporary society’s need for ethics and due to the lack of criteria for conduct with followers of other religions, this study sought a rational understanding of the pattern of behavior with followers of other religions based on the mahdist teachings.
it used a problem-oriented and descriptive-analytic method to determine the fundamentals, evidence, and elements of this pattern of ethical behavior.
finally, it has been claimed and reasoned in this writing that relationship of muslims with non-muslims should be based on reverence, affection, freedom, human dignity, respect for the rights of minorities, lenity, toleration, emphasis on common grounds, peaceful coexistence, and rational and scientific discourse.