A fact concealed in the belief in divine monotheism (Tawheed) is that none,
except Allah, has the right to rule over others. Even a father does not enjoy
any sovereignty over his children. When a father does not possess this right,
the question of other individuals ruling over their fellow beings, commanding
and prohibiting, appointing them to a position or removing them from it, does
not arise. To the extent that man does not have any right over his own self.
Therefore, any government or rule that comes into existence without the
permission of Allah the Almighty will be unjust and inequitable, and will be
considered as an interference in divine affairs. Consequently, if a person or a
nation obeys such a government or ruler, he/it has obeyed an oppressor and a
tyrant and instead of responding to the divine call, he/it has chosen a way that
is other than that of Allah.
Therefore, all the people of the world, who believe in divine unity, should
accept a government or a leadership that is from Allah and in which His
satisfaction is involved. Whether this patronage and mastership is that of a
father over his small children or that of an individual over his self and his
wealth. Had Allah not granted this authority to a father over his children, the
former would never have enjoyed the right to rule over them. Similarly, had
Allah not made man the owner of his self and his wealth, he would neither have
had the right to dominate his self and his wealth nor would he have had the
power of decision making. Had Allah not made the possessor of unclaimed land as
its automatic owner, it would be impossible for man to become its holder. Now,
if he claims independent ownership, such a claim would be null and void because
he has claimed ownership in Allah's dominion without His permission.
In the holy Shariat of Islam, all the ownership that has been discussed is in
some way or the other connected to divine nature (fitrat) and Shariat is in
total consonance with fitrat. But even this natural mastership cannot come into
the fold of Shariat without the permission of Allah. Since governance and
authority is the exclusive right of Allah, none except Him can decide about it.
Evidently, Allah has granted some of His servants the right to rule.
From the above discussion, it can be derived that the system of Imamat and
leadership in Islam is that some have been given the right of mastership and
authority from the side of Allah and with His permission. Thus, the obedience of
such persons is obligatory and if their commands and prohibitions are not duly
complied with, it would tantamount to a direct violation of Allah's orders.
Also, a basic difference between the order of Imam and that of his
representative, like the jurists, is that if a jurist gives an order that is in
direct contrast with a divine command, defiance of such an order would not be
the disobedience of Allah's commands. For, the famous tradition would be
applicable over here.
"There is no religion for the one who obeys the creature while disobeying the
Creator." (Behaarul Anwaar, vol. 73, p. 393)
In a divine government, there is no vertical rule, either in ascending order or
descending order. Rather, in a divine government, only Allah rules Sovereign.
Just as Ameerul Momineen Ali Ibn Abi Taalib (a.s.) stated in a reply to a query
from Ibn Abbas,
'A divine government means that truth is established through it and falsehood is
destroyed.'
If these two objectives are not achieved, such a government can neither be
termed as divine nor is it necessary to obey it. Those at the helm of affairs
will be accountable for not implementing the commands and prohibitions of Allah.
Neither a ruler nor any of his subordinates has the right to disobey Allah and
none without exception has the privilege to expect anything else, but divine
obedience, from the people.
Another sign of this government is that nobody indulges in exaggeration or
dethroning another in achieving any position or rank. If any person or group
adopts any of these tactics, then certainly he is not worthy for such a position
or rank.
In this system, position implies hardships and difficulties. The more sensitive
the position, the greater will be the burden of responsibilities. Also, the
value and worth of the position holder depends on his sincerity and good
dealings. It is possible that an ordinary laborer, on account of his sincerity
and diligence in his work, is dearer and more respected before Allah than the
governor of a city. Adi Ibn Haatim al-Taai told Moaviyah about the style of Ali
Ibn Abi Taalib's (a.s.) governance,
"The strong does not fear his oppression and the weak does not despair of his
justice."
(Mawaaqef al-Shia, vol. 3, pg. 222)
That is, the strong is sure that Ali Ibn Abi Taalib (a.s.) will not go out of
his limits in a rage, due to some extraneous reason. Similarly, a weak is
convinced that he will definitely receive justice at his (a.s.) hands and that
his right will not be usurped. Ali Ibn Abi Taalib (a.s.) himself asserted,
"For me, a weak and feeble person is respected till I don't get his right back
for him, and a strong and powerful man is weak and infirm till I don't take back
the rights of others from him."
Briefly, in this system, the belief in Tauheed will be manifested with all
its splendour and glory. There will be no distinctions in this society. National
unity will be observed. There will be one religion, one law and one government,
a demonstration of constant reformation and progress. Just as some of the
commentaries have indicated while discussing about the following verse of the
Holy Quran,
"Then whoever hopes the meeting of his Lord, he should act righteously and not
associate anybody in the worship of his Lord. "
(Surah Kahf (18): verse 110)
It shows that 'not associating anybody in the worship of Allah' means that in
the government of Imam-e-Zamana (a.s.), one should not accept any other rule.
This mastership is exclusively and solely for Allah the Almighty and one should
not include or associate anybody in it.
It is recorded that somebody asked Imam Sadeq (a.s.) about the aforementioned
verse. He (a.s.) replied,
"The best righteous act is the recognition of the Imams (a.s.). And not
associate anybody implies belief in Ali Ibn Abi Taalib (a.s.) and his offspring
(a.s.) as Imams and not to consider others in their caliphate and mastership.
That is, not to regard outsiders as eligible for this esteemed position."
(Behaarul Anwaar, vol. 36, pg. 106)
The last block in the series of Imamat is Hazrat Hujjat Ibn al-Hasan al-Askari
(a.s.). We are living in the era of his Imamat and are benefiting from all the
bounties because of his holy existence. All the Imams (a.s.), during their
lifetime, had the power to rule, to appoint and to eject a person from a
particular office. The same applies for Imam-e-Zamana (a.s.) and there is no
partner for him in this regard. At the time of his reappearance, conditions will
be created so that we derive more benefit from his holy existence. All the
obstacles that were in the times of the previous Imams (a.s.), as well as during
the occultation of Imam-e-Zamana (a.s.), will be done away with. All divine
names like the Master, the Just, the Judge, the Sovereign, the Avenger, the
Illuminator, the Subduer, the Manifest, etc. will be displayed with all their
magnificence and grandeur. In other words, Imam-e-Zamana (a.s.) will be the
complete manifestation of these divine names as he is the caliph and ruler
appointed by Allah. The position of divine caliphate will radiate and glow
because of his holy presence. Imam-e-Zamana (a.s.) will be the axis and focal
point of all the works that are included as divine affairs.
Allah the Almighty, on account of His infinite wisdom, will grant existence
to all things through the medium of Imam-e-Zamana (a.s.). The basis of all of
these will be divine monotheism and everything will come into existence with the
permission and order of Allah.
In traditions, the reappearance of Imam-e-Zamana (a.s.) has been deemed as the
fulfillment of aims of unity and oneness e.g. one government, one statute, one
religion and one society. Allah will help Imam-e-Zamana (a.s.) conquer the
entire world. In a famous tradition, Jaaber Ibn Abdullah Ansari quotes the
Messenger of Allah (s.a.w.a.),
"He is the one whom Allah will make to conquer the East of the earth and its
West (i.e. the entire universe)."
(Kitaabul Arbae'en, pg. 224)
The day of victory will be a great day. According to some of the commentaries
of the Holy Quran, this day will be the day of conquest by Imam-e-Zamana (a.s.)
over the entire universe. It will be the day when the unbelievers, who will
bring faith on seeing its greatness, will find that their faith is of no avail
to them and they will not be given any respite. There will not remain a village
or a hamlet but that the voice of 'there is no god but Allah' will be heard
therein.
Islam will be the world religion. The concept of ownership will come to an end.
The world will be one. There will be no visa/passport requirements for traveling
from one country to another. Today, people have been divided on the lines of
country and state. All this will come to an end with the advent of Imam-e-Zamana
(a.s.).
Faith will have effects and blessings, and belief in Allah will be manifest,
as the Holy Quran states,
"Had the villagers believed and acquired piety, We would certainly have opened
upon them the blessings from the sky and the earth."
(Surah A'raaf (7): verse 96)
The door of blessings from the sky and the earth will be opened. Wars,
disputes, polytheistic systems, malice and envy will be converted to fraternity,
brotherhood, real peace, pure heartedness and a divine monotheistic system.
The proof for these is the tradition recorded by Ayyashi (r.a.) on the authority
of Ibn Bukayr, who asked Imam Moosa al-Kaazem (a.s.) about the verse,
"And to Him submits whoever is in the heavens and the earth, wittingly or
unwittingly, and unto Him they shall be made to return. "
(Surah Aale Imraan (3): verse 83)
Imam (a.s.) replied,
"This verse was revealed concerning our Qaem. When he will reappear, he will
present Islam to the unbelievers of the East and the West. So, whoever accepts
Islam willingly, he will order them to do what the Muslims have been ordered
like prayers, fasting, hajj, zakaat, etc. But if somebody does not accept Islam
willingly, Imam will kill him. Finally, there will not remain any disbeliever on
the face of the earth."
Ibn Bukayr argued, "May I be held your ransom! Creatures are too many to
either believe or be killed!" Imam (a.s.) retorted,
"Verily, when Allah intends something, He makes little as more and vice-versa."
(Tafseer-e-Ayyaashi, vol. 1, pg. 182)
In another tradition, under the verse
"Those, if we establish them in the earth, will perform prayers, pay the
poor-rate, enjoin good and prevent evil. And with Allah is the fate of affairs.
"
(Surah Hajj (22): verse 41)
Imam (a.s.) explains,
"This verse is for the progeny of Muhammad. Allah will entrust the East of the
Earth and its West for Imam Mahdi and his companions and through them, He will
make Islam dominant. Through them, He will destroy the innovations just as fools
try to eliminate the truth so that no sign of oppression remains. They will
enjoin good and prevent evil. All the affairs will be in the hands of Allah."
(Tafseer-e-Qummi, vol. 2, pg. 87)
Besides these, there are numerous consecutive traditions that explain this
goal and in which, the aims of natural desires are discussed. Today, the immoral
and the depraved, like those at the helm of the United Nations, are taking undue
advantage of these natural cravings, raise slogans of human rights, justice and
equality while rendering the masses even weaker and feebler.
The reason for this is the human nature that desires a government based on
justice, equality, security and safety and in which the rights of the people are
respected. This is the government and religion that shall appear in the last era
with the obedience of a great leader. A leader loved by Allah's friends,
Prophets and all of His righteous servants. His rule will encompass the globe.
The world will march forward in respond to his call and accept his lofty ideals
and aims, a call sounded from the Holy Ka'bah by the son of the Messenger of
Allah (s.a.w.a.) and the light of Ali Ibn Abi Taalib (a.s.) and Hazrat Zahra (s.a.).
Hoping for the day of the weak and the oppressed, that is, the day of Imam-e-Zamana's
(a.s.) reappearance, a day that will bring the message of peace and security.
The day when the world, filled with mischief, sins and corruption will be
converted to a heaven brimming with peace, security and justice.
"And our last call is that all praise is for Allah, the Lord of the Worlds."
