The Governance of Imam Mahdi (pbuh) and Contemporary Models of Governments A Comparative Analysis
The modern world we live in today is changing is many ways. One of the areas in academia that has been constantly evolving is the area of governance, beginning with the thinking of Plato and Aristotle to contemporary approaches to political theory. Humankind has been in search of a perfect system of governance that will address the needs of the peoples governed in a perfect way.
The contemporary approaches to governance primarily seek to balance the interests of those governed with those governing. The interest of those governed is the satisfaction of their basic human needs and further to that, the fulfillment of their intellectual and spiritual needs. The interests of those governing should be to serve those governed and assist them achieving what is good for them.
The question that needs to be asked here is, “Are the needs of the governed met by those who govern? And if not, then what system of governance will meet the needs of those governed?” To analyse this statement, we will InshaAllah look at contemporary models of governance, analyse their shortcomings and compare them to the ideal mode of governance of the 12th Imam (AS).
Contemporary models of governance – Democracy and Dictatorship
The most advanced model of governance since the beginning of modern political theory is democracy . A democracy is both a form of government and a political philosophy. A common feature of democracy is competitive elections. The prerequisites of competitive elections are usually freedom of speech, freedom of the press, and some degree of rule of law. Civilian control of the military is often seen as necessary to prevent military dictatorship and interference with political affairs.
“Majority rule” is a major principle of democracy, though many democratic systems do not adhere to this strictly – representative democracy is more common than direct democracy, and minority rights are often protected from what is sometimes called “the tyranny of the majority”.
No universally accepted definition of ‘democracy’ exists, especially with regard to the elements in a society which are required for it. Many people use the term “democracy” as shorthand for liberal democracy, which may include additional elements such as political pluralism, equality before the law, the right to petition elected officials for redress of grievances, due process, civil liberties, human rights, and elements of civil society outside the government.
Another form of government that exists in the world today is dictatorship. A dictatorship is an autocratic form of government in which the government is ruled by a dictator. In contemporary usage, dictatorship refers to an autocratic form of absolute rule by leadership unrestricted by law, constitutions, or other social and political factors within the state.
For some scholars, like Joseph C.W. Chan from the University of Hong Kong, dictatorship is a form of government that has the power to govern without consent of those being governed, while totalitarianism describes a state that regulates nearly every aspect of public and private behaviour of the people. In other words, dictatorship concerns the source of the governing power (where the power comes from) and totalitarianism concerns the scope of the governing power (what the government regulates). In this sense, dictatorship (government without people's consent) is a contrast to democracy (government whose power comes from people) and totalitarianism (government controls every aspect of people's life) corresponds to liberalism (government emphasizes individual right and liberty).
Problems with contemporary models of governance
The problem with these theories and the application of these models of governance is that the practice of it is far removed from its principles and secondly, in the case of a democracy, the majority rule does not necessarily conform to what is of real benefit to society. This means that the governed are devoid of intellectual and spiritual benefit, in most parts of the world, for humankind cannot on their own accord gravitate towards the absolute good, “the (human soul is) certainly prone to evil, unless my Lord do bestow His Mercy.” On the other hand, we have a desperate situation in the third world where those governed do not have access to basic human needs. This is evident from the United Nations Human Development Index compiled annually since 1990 . For example, the 2006 Human Development Report studies the underlying causes and consequences of a crisis that leaves 1.2 billion people without access to safe water and 2.6 billion without access to sanitation . Such a situation in the 21st century obviously leads us to the conclusion that mankind has not shown the ability yet of governing themselves in accordance to the Divine Will.
In fact, regardless of which form of governance we analyse, we see that the interest of those governed has not been achieved. Those in positions of leadership have time and time again overstepped the boundaries of their responsibilities by only satiating their selfish desires. This would explain the countless wars, indiscriminate killing of innocent civilians, voracious exploitation of the resources of others, amassing and hoarding wealth, and oppressive control over people that the world is witnessing today.
So the question that begs an answer is what system will bring pure justice and fairness and serve the interests of those governed. The answer lies in the belief of the followers of the Ahlul Bayt (AS). This is the belief in the appearance of a divinely appointed leader commissioned to establish the law of the Creator on earth. This is the true form of government, the complete and most perfect, as it is designed by the Creator for the created and administered by an appointee of the Creator Himself.
The ideal model of governance vs. contemporary models
Abu Na'eem has narrated from the book Sefat-ul-Mahdi from Abu Sa'eed Khudri that the Messenger of Allah (SAW) said: “I give you glad-tidings about Mahdi (AS). He will emerge amongst my nation at the time when they will be in discord and war with each other. Then, he (AS) will fill the earth with equity and justice just as it was fraught with tyranny and oppression. The Mahdi (AS) will fill the hearts of Muhammad’s (SAW) nation with riches and make them free from want. His justice would embrace all of them.
This Hadith alludes to one important point – that the leadership of the Ummah, and mankind can only be successfully carried out by the 12th Imam (AS). The fact that the 12th Imam (AS) will fill earth with equity and justice after it has been filled with tyranny and oppression indicates to us that the models of governance concocted by man, however ‘advanced’ and with whatever terminology they are called will amount to nothing but tyranny and oppression. We do not have to go far to prove this in the current political environment. Sufficed to say, that the Security Council of the United Nations is made up of a selected few and only imposes their will regardless of how their will adversely affect other peoples. If this is not the highest form of formalized oppression, then what is?
In the seventh chapter of the book Eqdud-Durar, the author narrates from Amir-ul-Mumineen Ali (AS) that the, “Mahdi (AS) will dispatch his chiefs to various cities for establishing justice amongst the people. The wolves and sheep shall graze together. The children will play with the snakes and scorpions without being harmed the least. Evil will vanish and goodness will remain. People will cultivate about 750 grams and will receive in return about 525 kilograms just as the same has been mentioned in the Holy Quran. Adultery, wine-drinking and usury will be uprooted. People will have a relish for worship, divine laws and faith and a desire for mixing in the society. Life of man will lengthen, properties held in trust would be returned back, trees will bear fruits, blessings will double, the wicked will be destroyed, the virtuous ones will remain and those having grudge against the Ahlul Bayt (AS) will cease to exist.”
Imam Ali (AS) has eloquently described the model and characteristics of the government of the 12th Imam (AS). Firstly 12th Imam (AS) will dispatch chiefs to establish justice under his command, and who can be a more just leader than one who is divinely appointed. The justice will be divine and as a natural consequence peace, tranquility and stability will be established. We pray that InshaAllah we can live to experience such earthly bliss. The blessing in the crop is the direct result of the leadership of the 12th Imam (AS) – Allah’s (SWT) chosen representative. This is in stark contrast to the real or artificial food shortage that exists in the world today, and that is the cause of the rise in world food prices. If as a global community we practice and “advanced” model of governance, then why are there shortages of basic needs such as food, water and shelter for many in the world.
Another key aspect mentioned in the Hadith is the absence of evil – in the form of adultery, wine-drinking and usury – these vices which are detrimental to the soul will be abandoned as the 12th Imam (AS) will establish such a comprehensive government that people will know the harm of these practices in relation to their hereafter and as a result will despise such activities. The governance structure of the 12th Imam (AS) will consider the subject’s interests in this world and the hereafter, unlike the government’s today whose primary concern is material in nature. To add to this point, governments today propagate vice. Adultery, more commonly known as “common-law” is part of the legislation in many of the so-called “civilised” countries making it a recognised form of vice. Promiscuity is licensed, alcohol is openly sold and usury is entrenched in the economy. Based on the Hadith of Imam Ali (AS), such governments are far removed from the true reality of divine governance and there is no way they can establish justices in its perfect form.
The famous Du’a that we recite every Friday, lamenting the absence of the 12th Imam (AS), has important elements of the government of the Imam (AS). The antithesis of the Imam’s government can derived from the statements mentioned. This means that a statement like, “Where is the awaited saviour who will set the have-nots and the depressed on their feet?” means that the have-nots and depressed are not on their feet and that they are being oppressed.
The following statements show what we want in the government of the 12th Imam (AS) that we do not have and will never have until he appears.
“Where is the The Hope who will put and end to tyranny and oppression?
Where is the preserved guaranty who shall give new life to rule of law and refined way of life?
Where is the Chosen in preference good who shall raise the spirits of the people and give currency to justice and fairplay?
Where is the hope-giving confidante who shall make full use of the "Book" and define the sphere of action?
Where is he who shall blot out dogma in the matter of religion and his (Muhammad’s) children?
Where is he who shall break up meddlesome trouble and tampering?
Where is he who shall pull down the foundations of confusion (polytheists) and hypocrisy?
Where is he who shall stamp out corruption, vice, reaction and injustice?
Where is he who shall trim the outgrowth of despair, longing and hardships?
Where is he who shall erase the traces of unfairness and self-seeking conceit?
Where is he who shall untie the twisted knots of falsehood and disruption?
Where is he who shall separate senselessness and insolence from the people?
Where is he who shall tear up by the roots obstinacy, corruption and apostasy?
Where is he who shall love dearly the favourites of Allah and take pains to tame and train the transgressors?
Where is he who shall make people familiar with "words of wisdom"?
Where is the ultimate (Divine) source of plenty and prosperity?
Where is the "Divine aspect" the God-fearing may look up to?
Where is the link that connects the cosmic complex?
Where is the authority who shall communicate and make known the true point of view?
Where is the author of the conception of peace, fairplay and welfare?
Where is the defender of the traditions of the Prophets and their children?”
And most importantly for our hearts that burn at the tragedy of Karbala:
“Where is the investigator of the blood of the Martyrs of Karbalaa?
Where is he who shall get the upper hand over the perpetrators of crime and greed?
Where is he who shall not rest until he answers the cries of help when called upon?”
