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Sunday 18th of August 2019
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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).
Purpose
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.
Features of the government
An ideal Islamic state awaiting the reappearance of Imam Mahdi (af) would elevate the spiritual level of the society and minimize moral laxity and corruption. It would fulfill its obligations for general economic welfare within the limits of its resources and ensure that justice is distributed equitably and has completely eradicated opportunities for exploitation and corruption. The state should make a concerted effort to gather the maximum feasible level of resources and to harness them as efficiently as possible for filling the widest possible range of responsibilities.
All civil, penal, financial, economic, administrative, cultural, military, political and other laws and regulations must be based on Islamic principles. The state must be able to identify the causes of the problems in society rather than simply treating the effects. The structure is made up of political parties, councils, national foundations for social and human sciences, legal institutions, academic institutions, foreign affairs, trade and treaties, intelligence, military and internal police, media national and international branches, environment and natural resource conservation.
Benefits
The state should ensure that its accords rights and responsibility to the common man, minority and protected groups, women, interfaith, intercultural dialogue, promotion and make common the traditions of Islamic culture. There should be systematic promotion of the ideologies of the final government for preparation of the reappearance of Imam of the Time (af).
Fulfillment of basic material needs is, in the Islamic frame of reference, as necessary for human welfare as spiritual uplift. Allah has provided all necessary resources for man’s material well-being. Says Allah in the Holy Quran: “He it is Who has created for you everything on earth.” And has made subservient to you whatever is in the heavens and the earth and granted you His Bounties, manifest and hidden”.
The basic material needs of individuals that must be satisfied are:
1. Training and education to develop the innate abilities of the individual and to enable him to cater for his well-being independently without becoming a burden on others.
2. a suitable job, profession, or trade in keeping with his capability, aptitude, ambition and needs of society so that he and society both benefit from his ability and training.
3. adequate food and clothing,
4. comfortable housing
5. a generally healthy environment combined with appropriate medical facilities and
6. adequate transport facilities to enable a worker to commute to place of work without unreasonable discomfort and to convey his product to appropriate markets at reasonable costs.
Although the fulfillment of these material needs of individuals and society is a vital role by the state, it must be stressed that it is basically the moral responsibility of the individual to cater for his own needs through his own violation and effort. The individual is not only expected to work for his own livelihood and welfare but is also expected to do his best on every job or mission he undertakes in keeping with the optimum potential of his God-given talents. It is the responsibility of the government to play a positive role in guiding and regulating the economy to ensure that the objectives of the Islamic laws are fulfilled.
Two fundamental principles may be derived from these verses. One that God-given resources are for “you”, which is addressed to all people and not to any privileged group or class; and two, that they are meant for general human welfare, and at least, for eradicating poverty and fulfilling the basic material needs of all people. Since economic resources are a trust from God, it is the moral obligation of the trustee to employ these resources efficiently to realize the purpose of the trust which rests with all vicegerents of God. Thus there are mutual responsibilities here between the individual and the state.
Scope of the role of the state
To understand the scope of the role the Islamic leadership should play in the economy and how much regulation or control should it exercise, we look to Imam Ali (a)’s statement addressing his governor, as the head of state: “You must never forget that just as you are their ruler, your Imam and Vali e Amr is your superior and God is Supreme Lord of your Imam and Vali e Amr. God has trusted you with the administration of their affairs in order that you look after their interests and improve their living conditions. He has put you to test through them. .
In essence the state should play the main role in order to bring to fulfillment the goals of the Islamic system without unduly sacrificing individual freedom or compromising social welfare. An important measure would be to contain the self-interest of individuals within moral restraints so as to prevent the individual from exploiting society to gratify his self-interest, and to safeguard against society exploiting the individual by curbing his inherent rights or preventing him from enjoying the lawful fruits of his labour and skill.
Leadership
Imam Ali (a) said: “Turn to God and His Prophet for guidance whenever you feel uncertain as to what you have to do. There is commandment of God delivered to those people whom He wishes to guide aright.” The jurisconsult government represents the practical aspects of jurisprudence in confronting the whole gamut of social, political, military and cultural differences. The prerequisite for such leadership is self- purification, preservation, integrity, ingenuity for public administration, sagacity, justice and expertise in Islamic jurisprudence and divine laws. Imam Ali (a) advised never to take counsel of the miser, the coward and the greedy “for he will vitiate your magnamity and frighten you of poverty.” .
In a Islamic government the door of ijtihad must be always open and the opinions of mujtahids on diverse matters even if contradictory should be freely offered and accepted. However ijitihad is not enough. It is critical for the leadership to recognize the interests and effects of modern society and be armed with the correct knowledge of governance so that the state can lay its plans with accuracy and foresight in line with the interests of the people.
Legal knowledge and being equitable are the two most important conditions which are necessary for a leader provided he is sane and has the skills necessary for management. The one who wants to observe the limits of Allah, to execute the penal code of Islam, to undertake protecting the public treasury, the income and expenditure of the country, and to be given by Allah the responsibility managing the affairs of His servants, he himself must not be of the wrongdoers: :”My covenant does not include the wrongdoers.” ( Holy Quran Sura Al-Baqarah: 124).
Wilayatul Faqih means the guardian ship over the affairs is granted to the equitable leader who possesses these characteristics of leadership. Just as the noble Prophet(s) was enjoined to execute the percepts and establish the Islamic law and Allah appointed him the chief and ruler over the Muslims who are bound to obey him, similarly the equitable faqihs must also be chief and rulers execute the laws and establish Islamic social regulations... “ O people of the Faith! Obey God and Obey His Prophet and those from among you who hold authority over you. And refer to God and His prophet whenever there is difference of opinion among you.” (Holy Quran Sura Nisa 4: 59).
With regard to the concept of the jurisconsult, Imam Mahdi (af) wrote in a letter to Ishaq ibn Yaqub: “But as for problems which will occur in the future, you should refer to the narrators of our traditions for their verdicts as they are my proofs to you, and I am Allah’s Proof (Hujjatu llah) to them.”
It is a question of performing a duty and not of status. The wilayah means directing the country and enacting the scared religious laws which are weighty tasks. The leadership of the Muslim society should be vested in the present wali-amr, although it is believed that every faqih is vested with absolute wilayah over the wealth and lives of people throughout the world.
Imam Khomeini ® expounded the theory of “formation of the Islamic government on the basis of the guardianship of the faqih during occultation”. The success of the model of a religious government that Imam Khomeini introduced in the Islamic Republic of Iran is based on leadership by a fully qualified mujtahid or jurisconsult.
If the jurisconsult is to be a source of authority for every issue concerning the Muslim society then a committee comprising of distinguished scholars and experts from different fields should be set up to elaborate the stand of Islam on various matters.
The jurisconsult undertakes the consultation with the people for the appointment of a leader and lays down qualifications for leadership of the Islamic order. “When the people as a whole agree upon a thing, do not impose your own view on them and do not neglect to discharge the responsibility that rests on you in consequence; for the eyes of the people will be on you and you are answerable for whatever you do to them”
Imam Ali (a) emphasized that the leadership should: “Meet the oppressed and the lowly periodically in an open conference and conscious of the Divine Presence there… so that the representative of the poor might state their grievances fearlessly and without reserve” The Holy Prophet (s) has said: “No nation or society will occupy a high position in which the strong do not discharge their duty to the weak.”
Imam Ali (a) said: “It is the common man who is the strength of the state and religion. It is he who fights the enemy. So live in close contact with the masses and be mindful of their welfare” Thus the strength of the Islamic rule is the mutual love and trust between the people and the leadership.
As Imam Khomeini said “ people’s awareness, their participation, cooperation an supervision with the government chosen by themselves, is itself a major guarantee for protection of the society.” The religious scholars and thinkers should be together as one and preserve unity amongst them and work in a single direction always alert and rise against oppression to deliver humanity from the despotic control of the deceitful and cons pirating minority. The framework of the individual competencies lies in their honesty and veracity so that the people through their votes take part in the supervision of the highest affairs relating to the destiny of the Islamic society.
Eradication of poverty and create conditions for full employment and a high rate of growth;
Eradication of poverty and satisfaction of all basic human needs; secondly full and efficient employment of all human and material resources to attain an optimum rate of economic growth and improve the standard of living of all people; and thirdly avoidance of conditions generating deficient or excess demand and leading to unemployment or inflation. Islam’s main concern is in encouraging economic development with social justice. Thus economic growth is not an isolated phenomenon and has to be seen against its impact on the moral fabric of Muslim society, the goal of social and economic justice, and the overall welfare of all people.
Physical and social Infrastructure
The state should invest capital in the physical infrastructure which allows the economy to grow and develop in a healthy and prosperous way. Public works programs for the improvement and extension roads and highways, building of dams and bridges, provision of irrigation networks, construction of ports, airports and telecommunication services are necessary for the physical infrastructure of the economy.
Economic policies with technology should be based on four principles:
1. Workplaces should be located where people live (thereby avoiding the need for migration into overcrowded cities).
2. Workplaces should be cheap to organize (thereby avoiding the problems of borrowing a great deal of capital to get started).
3. The manufacturing systems should be uncomplicated (so that demand for high skills is avoided).
4. The production should be based on local materials for local use (thereby avoiding high transportation costs).
Education: Religious and Scientific
It is essential that the masses are literate order to work with the government in introducing change that would bring about the Islamic environment as laid down in the Quran and as shown by the Holy Prophet (s). Therefore the state should invest in education so that all citizens regardless of ethnic group or tribe enjoy equal rights to education and physical training regardless of colour, race and language.
The government has the duty to create equal conditions for all citizens the opportunity to learn and utilize talents, expertise and knowledge in order to become competent at different kinds of work. The teaching of new skills aimed at continuous improvement and development so that the incentive for research and invention of new techniques of production and distribution is stimulated amongst the people in order to utilise resources to their maximum potential.
It is essential to raise the spirituality of the individual with the aim of building morally upright characters but also inculcates the spirit of hard work and efficiency, economy and frugality, avoiding waste and extravagance. This encourages people to make productive investment of savings so that both the individual and the society benefits.
Art and Culture that portrays the Awaiting
Art and culture is the most eloquent way of portraying and promoting the principles of justice, honour and equity so that it reflects the hopes and longings of people for the Reappearance and the loathing of injustice, aggressive power and oppression.
The art acceptable to the Holy Quran is that which glosses the true Islam of the noble Prophet (s), of the Imams of guidance, of the suffering poor people, of the barefooted and of the down-trodden in the bitter and disgraceful history of deprivation.
The responsibility of artists of the nation is to illuminously depict equity, honour and fairness and to personify the disappointment of the hungry inflicted by the wrath of power and money. Theatre and cinema present arts should actively the culture of Awaiting to create in the hearts of people a devout and real link with Imam Mahdi (af) to symbolize the longing for His Eminence (af). In order for such culture to evolve and be refined, people should acquaint themselves with the Imam (af) and be prepared for the appearance of the Imam. They must learn and reflect in their behaviour the characters and merits of the companions of the Imam (af). Their hearts and souls should blaze with love and affection for him. Their thoughts should be devoted to his service and their desire should be to meet His Eminence. Their prayers ask for the blessing of Allah to be showered on the Imam (af) and their supplications should be for their salvation.
Health
Public health is another sphere of the social capital that is the responsibility of the state. This includes the provision of adequate medical facilities in order to improve the health people and to reduce suffering from ill health and disease in all living, leisure and working areas. Sanitation facilities in residential and public places, promoting public awareness of keeping a clean environment and curbing of pollution, providing clean water supplies, comfortable housing and encouraging healthy eating habits and regular physical upkeep and exercise are essential to achieve a healthier public.
Stability of real value of monetary assets
In a world where all countries are mutually interdependent and where the monetary fiscal policies of certain countries are responsible for substantial degree of price stability, it is necessary for the Islamic state should be clear about its own role and work with determination to resort to healthy financial policies and appropriate direct controls.
“ O believers, fear God; and give up outstanding interest, if you are believers. But if you do not, then be informed of the declaration of war ( against you) by God and His Messenger; yet if you repent, you shall have your principal, neither you shall suffer nor inflict injustice.” ( Sura Baqarah Verses 278-279). It is critical for the long term growth of the economy that inflation and decline in the real value of money is contained due to the adverse effects this erosion has on social justice and welfare of the society.
The Quran unequivocally states:
And give full measure and weight with justice (6:152). So give full measure and weight without defrauding men in their belongings and do not corrupt the world after its reform. This is better for you, if you are believers.” (7:85, and see also 11: 48, 17:35 and 26:181). These injunctions towards honesty and justice in all measures apply not just to individuals but also to society and the state. This term encompasses all measures of value and not just conventional weights and measures.
Market forces
The state should play an active and conscious role in not only determining priorities and guiding or challenging the scarce resources in the light of those priorities but also regulating demand so that occurrence of recession or inflation is avoided in order to lead to optimum efficiency in the use of resources. Undisciplined self-interest and unguided play of market forces do not always work out for the best of all sections of society because of limitations or individual horizon, lack of awareness or appreciation of social costs, and unbalanced growth in different sectors of the economy unrelated to the welfare needs of the people.
Non governmental organisations
Non governmental organisations (NGOs) are important elements in a society as they are at the leading edge of change. They share crisis intervention work with the government and take an interest in long term development of society. This enables individuals to take an active role in working for a better society such as through voluntary work. People would willingly volunteer their time, money and services to NGOs that they may not necessarily be able to do so for official government jobs.
The Islamic state should encourage NGOs to bring about change and alternative models. Through their advocacy work they provide innovations, fresh thinking and new visions. They are sometimes response for setting the pace in areas like economic development and environmental protection.
Ethical investment guidelines based on the guidance provided by God in the Holy Quran should be adopted by the government so that there is no investment in foreign corporations that are major defence contractors, or corporations which injure the environment, discriminate against women or minorities or are involved in repressive regimes. Imam Ali (a) said: “Do not appropriate to your self that in which all the people have an equal share.”
Taxes
The Islamic state has the right to raise resources through taxes provided that taxes are raised in a just manner and are within the bearable limit of the people. Imam Ali has stressed that taxes should be collected with justice and kindness. The taxes and the budget suggested by Islam were not only to meet the needs of the poor and the needy ones of the Holy Prophet’s (s) descendents, but to establish a government and to meet its necessary expenditure required for a vast executive-administrative system.
Khums is one the huge incomes pouring into the Islamic treasury forming part of the budget. It is levied on profits coming from agriculture, commerce, the internal and external and resource and in general it is taken equitably from all kinds of profits and incomes. After extracting their own expenditures, every individual has to pay one-fifth of his surplus profits to the Islamic authority. The aim of such a tax system is to remove the financial needs of the several departments and enable it to discharge the functions of a modern Islamic state.
Law and Order
The degree of law and order in a society and the extent of security of life and property are one of the prime determinants of growth and stability of an economy and the inner happiness of individuals. Thus it is the duty of the state to safeguard the life and property of all individuals within its boundaries.
Social and economic justice
Equal treatment of all individuals in society and before the law would be not be meaningful unless everyone gets his due for his contribution to society and there is no exploitation of one individual by another. “Defraud not people in their dues goods”
(Holy Quran Sura Ash-Shu’ara: 183) where God cautions man not to withhold what is justly due to others.
Women’s rights
Islam shows a concern for women that it does not show for men in that it pays greater regard to their rights than those of men. “… and they (women) have rights similar in fairness…” (Holy Quran Sura 2:228). The government should ensure the rights of women in all respects, in conformity with Islamic criteria and create a favourable environment for the growth of woman’s personality and accord her material and intellectual rights. The state should provide protection for mothers during pregnancy and child rearing.
Imam Khomeini held women in especially high regard especially in their role as mothers. He prayed to Allah to protect women so that they may carry on the job of training human beings, a job that the prophets were also assigned . Imam Khomeini addressed the ladies in stressing: “It is in your laps that virtuousness, decency and greatness are fostered. You have a duty to raise your children well, to bring up with Islamic values, with human values…”
Orphans and destitutes without guardians.
In absence of legal guardians, the orphan’s interest is to be protected by awarding their guardianship to worthy mothers. “…And they ask you concerning the orphans. Say: To set right for them (their affairs) is good,” (Holy Quran Sura Baqarah: 220).There is the establishment of special social security for widows and aged women and women without support.
Justice
It is the indisputable right of every citizen to seek justice by recourse to the judicial system. “… And whoever judges not by what God has sent down, they are the unbelievers.”(Holy Quran Sura Maidah : Verse 44). “… And whoever judges not by what God has sent down, they are unjust.” (Sura Maidah Verse 45). “… And whoever judges not by what God has sent down, they are corrupt.”(Sura Maidah:Verse 47).
The state should ensure that access to courts and lawyers must be easy and affordable.
This also entails that no one is entitled to exercise his rights in a way that is detrimental to others or public interests. The judges of courts are not to execute laws and regulations of the government which are in conflict with Islamic laws.
Social security and equitable distribution of income and wealth.
It is the duty of the Islamic state to ensure a respectable standard of living for every individual who is unable to take care of his own needs and hence requires assistance. Imam Ali emphasized the gravity of this role: “Beware! Fear God when dealing the problem of the poor who have none to patronize, who are forlorn, indigent and helpless and are greatly torn in mind – victims to the vicissitudes of time.” “For God’s sake safeguard their rights; for on you rests the responsibility of protection. Assign for their uplift a portion of the state treasury, wherever they may be...” For no excuse will be acceptable to God. “Make such provision for these poor people as shall not oblige you to offer an excuse before God on the Day of Judgment.”
To harmonise international relations and ensure national defence
Islam has come to all nations and to all peoples. Therefore the Islamic state is not hostile to any nation and it has friendly relations with those who want to have friendly relations with it. This humanistic leadership is expected from all nations and governments.
Struggle and defending of human rights is an important role of the Islamic state regardless of borders. Under the Islamic leadership the two principles are applied: “Be neither a wrongdoer nor a wronged”. The struggle is the stand of the right with the wrong and it has no end.
The state’s foreign relations policy is based on the principle of protecting the freedom of the people, independence, interests of Islam and the Muslims. Therefore if another country accepts that, then the Islamic state will act on mutual respect. Imam Ali (a) has cautioned: “Bear in mind that you do not throw away the offer of peace which your enemy may himself make. Accept it for that will please God. “…Under the peace treaty if you have accepted any obligations these are to be discharged scrupulously. It is a trust and must be faithfully upheld.” Imam Ali (a) exhorts to exercise extreme vigilance so that the enemy does not lull the state into a false sense of security.
With regard to national defense, peace is a source of comfort to the army; it reduces the government’s worries and promotes order in the state. ”And make ready for them whatever you can of force and of horses tethered.” (Holy Quran Sura al-Anfal: 60). This is an order by God to be on the alert by preparing as much as possible of the armed forces and defensive power in general. It is an order to be ready and to always keep watch during peacetime. The army has to be not only well prepared but also hold high morale and have an unwavering belief in its ability to achieve victory.
Unity in Rising: Difficult times ahead
God the Blessed and Exalted says: “I exhort you only to one thing: to rise for Allah.” (Holy Quran Sura Saba’: 46). Imam Hussain (a) the Master of Martyrs said of an oppressive ruler that whoever sees an unjust ruler governing among the people unjustly; he must oppose and stop him as much as he can. Rising against injustice and steadfastness are the two characteristics of prophets. God exhorts “Arise and warn”
(Holy Quran Sura al-Muddaththir: 2) The steadfastness and keeping to the right path will prove valuable in paving the path for easy and pleasant reappearance of His Eminence our Imam (af). “Continue then in the right path as you were commanded.” (Holy Quran
Sura Hud: 112). The system encourages the citizen at every level to be resolute and determined. This firm determination will cause the individual not to despair or become pessimistic, despite the fact that there may be no help while the all powerful and influential forces of evil are seemingly against him.
Impostors and false representations of the Mahdi (a)
The writers, orators and speakers must think and tell the person of the danger and confusion which threatens the entire humanity. All the people of the world should be informed about devastating destruction and uncertainty including the rise of impostors and false propaganda and representations of the Mahdi (a) that will prevail before the reappearance of our Imam (af). The people should be supported so as not to lose heart but to be steadfast and mobilized to raise a single call and to have a single objective.
The Islamic state which is prepared for the Reappearance of Imam al- Mahdi (af) stands for effort, struggle, movement and social reconstruction. “Allah does not change the condition of a people until they change what is in their souls” (Sura ar-Ra’d:11).
The Islam that is practiced by the people in the Islamic state is not merely a set of beliefs. This is why both the state and the citizen work together as one, hand in hand to achieve the state’s primary function of guiding the citizen’s development with economic development which is how it will lay the foundations in preparation of the Reappearance.
Each individual has to be inspired to seek the One Creator and purifying oneself to rise to protect Islam so that both individually and collectively with the state, each citizen will contribute to creating a firm establishment that withstand the turbulence and utter confusion that will prevail before the emergence from occultation of Imam al–Mahdi the Remainder of Allah on Earth to firmly establish the absolute peaceful and productive environment where there will be tolerance and justice for all of mankind.
May Allah (swt) hasten the reappearance of our Twelfth Imam (af) to establish equality, truth, and justice throughout the world.
Bibliography
1. Nahj Al Balaghah, Letter 53. Vol 2, Selection from sermons, letters and sayings of Amir Al-Mu’minin Ali Ibn Abi Talib (AS). Selected and compiled by As Sayyid Abul-Hasan Muhammad ibn al-Husayn ar-Radi Al-Musawi.
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