Government Which Paves the Way For the Reappearance of Imam Mahdi (af)
In the name of Allah, the unblemished One Who bestows safety to the believers. The One with majesty and greatness, May Allah bless Muhammad and the progeny of Muhammad, the most pure and chaste of the creatures and exalt them with the most exalted of the blessings.
"One who dies while expecting the government of Al-Qaim is like one who is in the presence of al-Qaim." (Imam Jaafer as-Sadiq (a))
The Holy Quran clearly predicts the final victory of the forces of righteous, peace and justice over those of evil, oppression and tyranny, of the world-wide spread of Islam, the complete and all-round establishment of high human values, the formation of a utopian and an ideal society at the hands of the representative of God. Surely, the land is Allah\'s; He gives it for an inheritance to whom He wills, from His servants and the future shall be for the pious and devote servants. (Holy Quran, Sura Aaraaf, verse 128).
This paper presents a study on the concept how we could achieve the preferred political, social and cultural conditions to establish a fair and just global government in preparation for the reappearance of Imam Mahdi (af).
History has shown that man is incapable of electing the right people to leadership. Islam itself makes it necessary for its believers to live within the framework of an Islamic order. Some of their religious obligations can only be fully realized within a political state where the leadership and structure of government are divinely ordained. The Islamic government is an extension of the authority of the Prophet (s) and holy Imams (as) because it works for social justice and welfare of the people which is the main purpose of divine laws and decree.
The invaluable guidance from Imam Ali (a) as collected in the Nahj ul Balaghah is a reliable source for a jurist at helm of any government to explore political fiqh and draw strategies so as to overcome the problems concerning human rights, internal policy, international relationships, and economics, military and political sociology.
The famous epistle in the Nahj ul Balaghah, letter 53 from Imam Ali (a) to Malik al-Ashtar al-Nakh'i his just Governor of Egypt is still the greatest set of administrative commands on human freedom and rights. Dated from 662AD/37 Hijri this 7th century historical charter written by Imam Ali deserves to be called the constitution of Islamic policy.
It is based on the Holy Quran and the principles of Islam and is a basic guide to administration covering almost all its essential aspects - the advisory, the services, judiciary, revenues, and clerical establishment.
Every article of this constitution serves as a custodian of common interests and protector of collective society. Its enforcement has no touch of selfishness or any degree of self-interest. It contains such basic principles of the fulfillment of our obligations to Allah, the protection of human rights without distinction of religion or community, the care of the destitute and the poor and the provision of support to the down-trodden and helpless.
It provides full guidance for the propagation of rights and justice, establishment of peace and security and the prosperity and well-being of the people. It presents discreet ways of dealing with the different classes of society, the poor, business, industrial, farmers and sectors engaged in agriculture. This provides direction not only for men of position but it is also a desirable code of conduct for anyone engaged in people management and is a handy guide in dealing with various administrative situations.
The nature and structure of the first Islamic state to exist in modern history, the Islamic Republic of Iran, is based on the political doctrine of Imam Khomeini (ra) and those who advocate the idea of wilayat al-faqih (guardianship of the jurisconsult). This is the formation of a government on the basis of the guardianship of the faqih (jurisconsult) during the occultation of the awaited Imam al Mahdi (af).
The guardianship (wilayah) is absolutely indivisible and should be vested in the wali-amr. The notion of jurists consulting and working with the people responsible for selecting experts in various scientific and technical fields to governorship is expected to be more successful in achieving Islamic unity at political, intellectual and emotional levels.
However the authorization of the extent of the Wali e Faqih and its dimensions has not so far been fully explored in any government because the conditions have not been conducive as yet.
My study examines how effectively this concept can be further enhanced and replicated to encourage similar robust systems globally to bring about the renaissance to establish the Will of Allah, the last of Allah's representatives to mankind, Imam Mahdi (af) on earth. "It is He who has sent His messenger with guidance and the religion of truth to make it prevail over every other religion. However much the disbelievers may dislike it." (Holy Quran Sura al-Tawbah 9:33 and Sura As-Saff 61:9).
Belief in One God and human freedom
The root and essence of Islamic belief is monotheism. We believe that the creator of the world and of all beings in the universe including mankind is the one and only Exalted God who knows all and is capable of all things and to Him belongs all things and objects.
This principle teaches us to be submissive only before the power of God and to obey no man unless obeying him is equal to obeying God. On this basis no individual has a right to force any other man to bow to him.
"Say: O followers of the Book! Come to an equitable proposition between us and you that we shall not serve any but Allah and we shall not associate anything with Him, and that some of us shall not take others for lords besides Allah;…"(Holy Quran Sura Ale-Imran:64).
This code of faith teaches us the principle of human freedom. That is no man has the right to deprive an individual or community of liberty, to legislate for them, to regulate their conduct according to his own understanding of it which is generally defective, or regulate the conduct of others according to his wishes or desires.
The most important pillar of Islam is the belief that man has been created by God and is subservient to none but Him ( Holy Quran Sura Ar-Ra'd:36) and that one of the primary objectives of the Prophet's(s) mission is to release mankind from all burdens and chains enslaving it (Holy Quran Sura Al-A'raf:157).
This provides not only the essence of the Islamic Charter for individual freedom from all bondage but also subjects man to the sovereignty of God in all aspects of life which essentially implies subordination of man to the moral law as specified in the Holy Quran and by the examples and traditions of the Ahlul Bayt (a).
It is for this reason that the social rules and regulations begin with opposition to tyrannical and colonialist powers. From the principle of faith and belief in one God who has created everyone and belief that we are all His Creatures and born to obey and attest to His Glory and thus worship Him is what leads to the principle of equality of men.
Man's only distinction and preference to one another rest in his desirable quality and keeping detached from perversion and sin. Therefore anything that upsets this equality and create self-important and ridiculous distinctions must be fought in every community.
The Islamic state should ensure that it does not discriminate between religious minorities and other segments of society. The only difference between people is their degree of piety and fear of God Most Exalted, according to the Qur'an "The most honorable of you in the sight of Allah is the best in practicing taqwa" (Holy Quran Sura Hujurat: 13).
Man is inclined intuitively to achieving perfection. However it is a domain which exclusively belongs to God Most Exalted for it is He who is the source of all perfections and power. In order to elevate man from his base nature to lofty heights of achieving awareness and closeness to his Creator, man should be shown how to actively seeking perfection. Thus he will be disposed to achieving the ideal environment for himself.
The legislation for man's progress lies with God alone, just as the laws of creation and being are willed by Him. Man's success and movement towards perfection is linked to the obedience to divine laws which have been brought to humanity by the Messengers of God (peace be upon them all) - the great reformers of mankind.
In fact the philosophy of the prophetic missions was a means for leading men from darkness towards the light that the Almighty God - to activate man's perfection seeking power, in reformation of society and in the establishment of equity and justice. This is the first step towards creating the foundations of the perfect Islamic society to pave the way for the reappearance of Imam al Mahdi (af).
To achieve political, social and cultural conditions of performance in preparation for the reappearance of Imam Al Mahdi (af), it is necessary to raise spiritual awareness and readiness to recognize the Imam of the Age. The people and leadership together must work together to create and establish a conducive environment in their personal lives and in society that lays the foundation of the establishment of a just government by His Eminence, Imam Mahdi(af).
It seems evident that, in order bring about a religious revival in modern world, more than striving for a theoretical, theological, jurisprudential, ethical, scholarly or revolutionary revival of religion, religious reformers and well-wishers must strive for an elemental and spiritual revival of religion.
There should be no exaggerated nationalism which leads to the concept of the superiority of race, colour, language and geographic and historic positions. These are the results as shown by history of efforts to divide and rule, to sow dispute and to impose the domination of arrogant political factions.
The creation of a favourable environment for the growth of moral virtues based on faith and piety and the struggle against all forms of immorality and corruption. The government must raise the level of public awareness in all areas through the use of media and public relations organizations.