Alhassanain(p) Network for Heritage and Islamic Thought

The Basics of Islamic Jurisprudence

A description of the general and specific topics that are covered in Islamic jurisprudence such as terminologies, sects, sources and subjects.

Author(s): Hassan Al-Rida'i

Translator(s): Hamid Hussein Waqar

Table of Contents

Introduction 3

Note 3

The Literal and Figurative Definition of Jurispudence 4

The Meaning of Fiqh 4

Shari'ah and Fiqh 5

Notes 5

The Importance of Jurisprudence 6

The Special Qualities of Jurisprudence 6

Notes 6

Jurisprudence Jargon 7

Duty (Taklif) 7

Ijtihad 7

The Necessity of Ijtihad 7

Mujtahid 7

Taqlid 8

Precaution 8

Notes 9

The Jurisprudential Sects of Islam 10

How Jurisprudence sects were formed and when 10

The Ahlul-Bayt (a) Sect 11

The Hanafi Sect 12

The Maliki Sect 13

The Shafi'i Sect 13

The Hanbali Sect 14

Notes 14

The History of the Ahlul-Bayt (a) Jurisprudential 15

The Three Stages of the Ahlul-Bayt (a) jurisprudence Sect 15

The First Stage 15

The Second Stage 16

The Third Stage 17

Sources of Religious Verdicts 17

1. The Book 17

The Authority of the Book 17

Jurisprudential Verses in Quran 18

2. Traditions (Sunnah) 18

The Authority of Traditions 18

3. Consensus 18

4. Intellect 19

The Authority of Intellect 19

Notes 20

Subjects of Jurisprudence 21

Miscellaneous Rulings 29

Notes 33

Introduction

    وَمَا كَانَ الْمُؤْمِنُونَ لِيَنفِرُواْ كَآفَّةً فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ

Nor should the Believers all go forth together; if a contingent from every expedition remained behind, they could devote themselves to studies in religion, and admonish the people when they return to them, that thus they (may learn) to guard themselves (against evil). 1

Man lives in this world and interacts with all that is in it. There are various relationships between man and the different beings of this world and there are relationships between man and Allah, the most high.

Every relationship is different. A relationship can be between man and Allah, a person and his family, a person and society, a person and government or between one family and another, one society and another or one government and another. People want to act according to their knowledge or according to revelation regarding these relationships in order that they can be prosperous and successful.

The divine commands that create the perfect path for man to walk onto must be inclusive of all different aspects and dimensions of life.

The Islamic legal system organizes people’s lives in all dimensions, individual or social. This system is called 'al-ahkām al-shar‛īyyah'. Islamic jurisprudence explains this system and is one if the deepest and widest Islamic science.

Islamic jurisprudence is one of the sciences that glorify the Islamic civilization.

This jurisprudential system started with the proclamation to prophethood. Its principles were perfected during the life of the prophet.

We will try, in this humble effort, to describe the important general and specific topics that are covered under jurisprudence. The style of this book is in the form of a book to be taught in schools and it is a prelude to the field of comparative jurisprudence.

I ask Allah, the most high, to make this effort fruitful and to grace me by accepting it and to correct our intentions and actions. Definitely, he is the best helper.

Also, I give special thanks to professor, Shaykh Mahmūd al-Sayf and professor, Dr. Ya‛qūb ‛Alī Barjī for their remarks and guidance.

Hassan al-Ridā'ī

1426 Hijrī - Qum al-Muqadasah

Note

1. 9:122

The Literal and Figurative Definition of Jurispudence

The Arabic term for jurisprudence (fiqh) literally means: knowledge about something and understanding it; being clever.1

Fiqh's literal definition does not only mean understanding a word, instead it is a deep knowledge about it. Fiqh has been used in the Qurān in this meaning:

    لَهُمْ قُلُوبٌ لاَّ يَفْقَهُونَ بِهَا

They have hearts wherewith they understand not. 2

Figuratively, fiqh means: knowledge about Islamic legal rulings from their sources. So, fiqh's figurative definition is taken from its literal one in the sense that deriving religious rulings from their sources necessitates the mujtahid3 to have a deep understanding in the different discussions of jurisprudence. He must look deep down into a matter and not suffice himself with just the apparent meaning. A person who only knows the appearance of a matter is not a faqīh.4

The subject of thinking deeply (tafaquh) about religion has been repeatedly mentioned in the Qurān and traditions transmitted from the prophet (s) and the Imāms (a). What is taken from them, on a whole, is that Islam wants man to deeply understand religion. Of course, this understanding covers such subjects as Islamic theology, Islamic ideology, ethics, Islamic upbringing, the Islamic social system, worship, religious rulings and manners that one must have in his individual and social life. The term 'fiqh' has become popular amongst Muslims since the second century after the Hijra A.H. to mean Islamic jurisprudence or the art of deriving religious rulings from their sources. It has obtained the following meaning: a precise and deep understanding and ability to derive religious rulings from their sources.5

The Meaning of Fiqh

Nowadays, the term fiqh is generalized to mean Islamic sciences or Islamic rulings in the broad sense. The broad meaning of Islamic rulings is broken up into three fundamental categories:

1. Theology; what is obligatory for a mukallaf to believe about Allah, his angels, books, messengers and the Day of Judgment.

2. Ethics; the positive traits that a mukallaf must obtain and the negative traits that he must stay away from.

3. Actions; the actions that a mukallaf must perform.

This is proved by the tradition from the prophet (s) who said: “Whoever wants Allah to treat him favorably must have a deep understanding (yafqahu ) in religion.”6

Here, the word fiqh is used in its general sense, synonymous of Islam.

When the different sciences are categorized the term fiqh is used to mean the Islamic rulings regarding one's actions.

Fiqh, in its specific meaning and what is discussed in books of fiqh, includes everything that has to do with all aspects of man's life. Everything that is studied today including foundational laws, city management, family relations, individual actions, management, politics, etc is found in the different sections of fiqh.7

Shari'ah and Fiqh

Sharī‛ah encompasses what was decreed in the time of prophethood found in the Qurān and prophetic traditions.

Fiqh is what has been gained from the efforts of scholars after the prophet's (s) demise.8

Notes

1. Ibn Manzūr, Lisān al-‛Arab

2. 7:179

3. To be discussed later.

4. Tafsīr al-Manār, volume 9, page 420

5. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 3

6. Muslim, Sahīh, volume 3, page 95 (Nayshāpūrī print)

7. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 45

8. Ayatollah Ja‛far Subhānī, Tārīkh al-Fiqh al-Islamī wa Adwārihi, page 6

The Importance of Jurisprudence

Allah, the creator of mankind and the world with all its precision and secrets, emphasizes in the Holy Scriptures that man needs order in his worldly life and needs to find the path that leads him to his purpose, which is the eternal blessings of the next life.

Man's divine disposition (fitrah ) necessitates him to follow religion and religious laws. The reason for this is that man, as shown in his nature and throughout history, is unable to understand what is good and what is bad for him in every situation.

Jurisprudence, which discusses the divine code, teaches us religious laws which give order to our worldly life, which give us benefit, which take us away from corruption and show us the path that leads man to his purpose.

The Special Qualities of Jurisprudence

• Inclusiveness; it includes everything needed to manage and give order to man's life in every aspect and dimension. Jurisprudence gives order to man's life in every different situation, for example: worship, social relations, business deals, personal affairs such as marriage, divorce, inheritance, adequate support (nafaqah), family rights, legal matters, government, war, enjoining the right and forbidding the wrong, charity and punishments.

• Easiness; there is no divine law that puts a mukallaf in extreme difficulty.1

• Congruence with man's nature; a law that is against one's divine disposition cannot be found. The reason for this is that the one who makes the divine laws is the same one who created man and who knows the secrets of his soul. For this reason it is possible for Islamic jurisprudence to be in congruence with man's divine disposition.2

• Balance; There is no excessiveness in jurisprudence.3

Islamic jurisprudence is what connects this world to the next.

Notes

1. Refer to 22:78

2. Refer to 30:30

3. Refer to 2:143

Jurisprudence Jargon

Duty (Taklif)

The Arabic term taklīf is derived from the term kulfah which means difficulty. It is used to mean the forcing of an action. For example the sentence; Zayd forces (kallafa) ‛Amr to do an action; he forces him.

Divine laws are called taklīf because they are sent from the Master, glory be to him, and it is necessary for the mukallaf to obey them.

So, taklīf means a forced action given to an adult by the Master, glory be to him. These actions encompass different aspects of man's life, for example his personal life, his worship, his family life and his social life. These laws give order to his life. Examples of these laws are: prayer being obligatory and adultery being forbidden.1

Ijtihad

From the beginning of Islam until its middle ages there was another word for fiqh, it was ijtihād.

Ijtihād is derived from the term juhd which means effort and struggle. The jurist is called a mujtahid because of his efforts and struggle in making religious rulings.

The word istinbāt has a similar meaning. It is derived from the word nabat (al-mā') which literally means taking water out of the ground. A jurist performs a similar action when he struggles to take the religious ruling from its source.2

The term ijtihād is used by the religious scholars to mean obtaining a proof for a religious ruling.3

The Necessity of Ijtihad

Islamic rulings are not mentioned for every situation. That would be impossible, because there are countless situations that happen all the time. Instead it gives general principles and rules.

Therefore, when a jurist must make a ruling for a certain situation he must look into the official sources and give his ruling. Here is where fiqh is synonymous with a deep, precise and inclusive understanding.4

Mujtahid

Definition: a mujtahid is one who has reached the level of ijtihād in understanding religious laws. This means that he has the ability to deduct religious rulings from the Qurān and traditions.

This mujtahid is able to deduct religious laws in all the subjects that the mukallaf needs or only certain subjects because of their ease. In the first case he is called a pure mujtahid and in the second a minor mujtahid.

The sciences that a mujtahid needs to know in order to be able to deduct religious rulings are:

1. Arabic grammar; syntax, morphology, vocabulary and eloquence. The reason for this is that the Qurān and traditions are in Arabic and it is impossible to understand the Qurān or the traditions without knowing Arabic.

2. Tafsīr; the mujtahid will have to refer to the Qurān so he must have a general knowledge of tafsīr.

3. Logic; because every deductive skill needs logic. Logic teaches one how to define something and how to deduce something.5

4. The science of traditions: a mujtahid must know about traditions and their categories.

5. The science of rijāl: This is the science of knowing the individual in the chains of narrations; knowing if they are trustworthy or not. The reason for this is that one cannot accept everything that is narrated unless it is narrated by trustworthy people.

6. The principles of jurisprudence: This is one of the most important sciences that the mujtahid must know because they are the rules that are applied in all of the different sections of jurisprudence.

Taqlid

Taqlīd means acting according to the verdict of a mujtahid. Taqlīd shifts the responsibility of finding the religious ruling from the person performing taqlīd to the mujtahid.

Taqlīd is one of the ways of finding a religious ruling, like ijtihād. Except that ijtihād is a direct way and taqlīd is an indirect way, because one reaches the religious ruling from the ijtihād of another.

The proof for taqlīd being permissible or obligatory is the actions of sane people. Sane people find it necessary for an ignorant person to refer to a scholar. The referral of the ignorant to the scholar is something seen in every society that man has been in. It is even seen today. An example of it is when a non-specialist refers to a specialist.6

One is dependent on taqlīd in finding out religious rulings except in the cases where one knows a religious rule. One can know a religious rule by having certainty about it which is possible without struggling and without study. Examples of these are some of the obligatory actions, many of the recommended actions and most of the permissible actions which are known by most of the people who live in religious areas. Or, one can know the religious rule because of it being self-evident like the obligation of prayer or the forbiddance of drinking wine.

Precaution

Precaution ihtiyāt means: the mukallaf performing everything that he suspects to be obligatory but does not suspect it to be forbidden or refraining from performing anything that he suspects to be forbidden but does not suspect it to be obligatory. The mukallaf must know the different instances of precaution to be able to do this. He must know every place where it is suspected to be obligatory and not suspected to be forbidden or it is suspected to be forbidden and not suspected to be obligatory. This knowledge does not come without looking at verdicts from different mujtahids.

So, precaution is another tool of finding the religious ruling. It is different than the previous two, ijtihād and taqlīd. The mujtahid reaches the religious ruling from his efforts while the person who performs taqlīd obtains the exact rule from the mujtahid. But, the person who performs precaution only gets a general understanding of the rule. The reason for this is that the religious ruling for him is something dangling between obligation, recommendation or permission.7

Precaution is a way of becoming certain that one has performed the real religious ruling. Precaution is divided into two categories:

1. Obligatory precaution: the mukallaf must act according to precaution if he wants to stay on the taqlīd of whoever he performs taqlīd to. But, in this ruling, he or she can act upon the verdict of another scholar if he wants to change the person who he performs taqlīd to. The condition that must be followed is that he must change from the most knowledgeable to the next most knowledgeable and so on.

2. Recommended precaution: the mukallaf does not have to act according to this precaution, but it is better to do so.

Notes

1. Muhammad Bāqir al-Sadr, Halaqah 1, page 126

2. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 10

3. ‛Alī Mishkīnī, Istilāhāt al-Usūl, page 18

4. Shahīd Muttaharī, Madkhal Ila al-‛Ulūm al-Islamīyyah, page 8

5. Hādī al-Fadlī, Dūrūs fī al-Fiqh al-Imāmīyyah, page 39

6. Hādī al-Fadlī, Dūrūs fī al-Fiqh al-Imāmīyyah, pages 252-254

7. Hādī al-Fadlī, Dūrūs fī al-Fiqh al-Imāmīyyah, pages 255-256

The Jurisprudential Sects of Islam

We learned that Islamic jurisprudence is the knowledge of Islamic laws, what is permissible and what is forbidden, what is obligatory, what is disliked (not recommended, unfavorable) and what is recommended (favorable), and what is correct and what is incorrect.

We also know that these Islamic laws are derived from the Qurān and prophetic traditions.

We also know that the Muslims in the time of the Prophet (s) would take their religious rulings from him. They would take the rulings that had to do with worship, like prayer, pilgrimage, fasting and spiritual purification, or the rulings that had to do transactions like trade, partnership, rent, land, marriage and divorce and other rules that are found in the religion from him.

Then, after his death, some situations arose in one's prayer, fast, life, business, partnership or pilgrimage…etc that did not occur during the Prophet's (s) lifetime. They needed to know what the religious ruling was. In this case they would refer to some of the companions to take the ruling from them. Some took rulings from Imām ‛Alī bin Abī Tālib (a), some from ‛Abd Allah bin ‛Abbās and some from ‛Abd Allah bin Mas‛ūd. ‛Alī (a) was the most knowledgeable companion; the Prophet (s) said the following about him: “I am the city of knowledge and ‛Alī is its entrance.”1

But, we see some different verdicts passed by different companions and the generation that came after them called the tābi‛īn. There were many mujtahids and many differences in verdicts, but there were no jurisprudential sects like there are today. The Muslims would refer to the scholars amongst the companions, tābi‛īn and Imāms (a) for the religious rulings that they needed. Imām ‛Alī bin al-Hussayn al-Sajjād (a), Imām Muhammad bin ‛Alī al-Bāqir (a) and Imām Ja‛far bin Muhammad al-Sādiq (a) lived in these times.

How Jurisprudence sects were formed and when

The divisions of Muslims became widespread after the murder of the third khalīfa, ‛Uthmān bin ‛Affān. At that time the Muslims swore allegiance to Imām ‛Alī bin Abī Tālib (a) but Mu‛āwīyah bin Abī Sufyān refused to swear allegiance to him. Nobody followed him in this except the people of Syria. He formed his own, autonomous government there. He also took some jurists and some people who related traditions with him, and thus the major division was started.

At the same time where the Muslims and the great companions believed ‛Alī (a) to be the rightful khalīfa and the most knowledgeable person war was started between him and Mu‛āwīyah bin Abī Sufyān. Here, the belief in the Ahlul-Bayt (a) grew. The Ahlul-Bayt are glorified in the Qurān. Allah said that he removed all impurities from them and purified them a thorough purification. Allah also made it obligatory to love them and accept their authority.

A shi’a (follower) of the Ahlul-Bayt (a) is one who loves them, obeys them and believes in their rights.

The Shia had a strong presence during the fight with Mu‛āwīyah and after Imām ‛Alī bin Abī Tālib's martyrdom when his son al-Hassan (also the son of the daughter of the prophet) became the khalīfa. After that a big argument arose between Imām al-Hussayn bin ‛Alī bin Abī Tālib (a) and Yazīd bin Mu‛āwīyah which lead to a war between them in a place called Karbalā', Iraq. This war took place on the tenth day of the Islamic month 'Muharram' in the 61stA.H.. Imām Hussayn and 78 of his companions and family members were martyred in this war.

With all of this, there were not jurisprudential sects of Islam as there are today. There were two different sects at that time. One of them followed the Ahlul-Bayt (a) those that Allah cleansed from all impurities and purified them a thorough purification, those who did not say anything except what their forefather, the messenger of Allah (s) said. The Ahlul al-Bayt (a) are none other than Imām ‛Alī, Hassan, Hussayn and the nine Imāms that came from his lineage (a). The other group followed the Umawī (Umayyad) judges. Of course amongst the Umawī judges there were different opinions and various verdicts.

At the end of the first century A.H. different jurists appeared and the Islamic sciences took form. Examples of these jurists are: Sa‛īd bin al-Mussayab, al-Hassan al-Basrī and Sufyān al-Thawrī who lived in the same time as Imām Muhammad al-Bāqir bin ‛Alī bin al-Hussayn bin ‛Alī bin Abī Tālib. The scholars of this time learned from him.

Islamic jurisprudence started to spread out in the second century A.H. Islamic jurisprudential sects also started to form because many jurists appeared and they made many religious verdicts which differed from the verdicts of others. Some of the differences include leaving the arms down in prayer or crossing them or in some of the rulings regarding wudū', fasting, divorce, inheritance, etc.

The jurisprudential sects of Islam that are taught and have scholars and students all over the world are:

1. The Ahlul-Bayt (a) sect. It is also called the Ja‛farī sect or the Shia Imāmīyyah sect.

2. The Hanafī sect.

3. The Mālikī sect.

4. The Shāfi‛ī sect.

5. The Hanbalī sect.

Each of these jurisprudential sects will be described:

The Ahlul-Bayt (a) Sect

It must be stated that the Ahlul-Bayt (a) do not have a separate sect, or different laws than their forefather Muhammad (s). Instead, they continued his path and were taught by him. Rules pertaining to worship, contracts and other miscellaneous subjects are all taken from one source full of wisdom and light, which is none other than the Prophet (s). Imām al-Sādiq (a) said: “We do not give any legal rulings or ethical advice unless it was passed to us by our great father who obtained it from the Prophet (s).” So, their traditions, unless changed, depict the essence of Islam that was sent from the lord of the worlds.2

The Ahlul-Bayt (a) sect is also named the Ja‛farī sect attributed to Imām Ja‛far al-Sādiq bin Muhammad al-Bāqir bin ‛Alī (Zayn al-‛Ābidīn) bin al-Hussayn (al-Sibt) bin ‛Alī bin Abī Tālib (a).

It is also named the Shia Imāmīyyah sect because of their belief in the 12 Imāms from the Ahlul-Bayt (a).

Imām Ja‛far al-Sādiq (a) was the Imām of the Muslims in his time. He was the teacher of scholars and famous for his greatness, knowledge, abstinence from the world and worship.

Imām Ja‛far al-Sādiq (a) was born in the 82nd A.H., during the Umayyad reign. He taught and spread Islamic sciences in the prophet's mosque, just like his forefathers did. He would relate traditions from his father, al-Bāqir (a) who related them from his forefathers all the way up to the messenger of Allah (s). He gave 1000 jurisprudential verdicts and was ahead of the scholars of his time in Islamic sciences, for example theology, tafsīr (exegesis) and everything else Muslims treasured.

There were around 4000 religious students that related traditions from him.

Some of Imām al-Sādiq's (a) students were experts in the prophetic traditions and leaders of different sects, for example: Imām Abī Hanīfah (the leader of the Hanafī sect) and Imām Mālik bin Anas (the leader of the Mālikī sect).

The Ahlul-Bayt jurisprudential sect has spread today to different areas of the Islamic world, for example Iraq, Lebanon, Iran, Pakistan, Indonesia, Turkey, Saudi Arabia, India, Azerbaijan, etc.

The Hanafi Sect

This sect is called the Hanafī sect because of its imām, Abī Hanīfah.

Abī Hanīfah's full name is al-Nu‛mān bin Thābit bin Zūtī al-Fārsī. His forefathers were from Kabul. Abī Hanīfah was born in the 80thA.H. and died in the year 150 in Baghdad.

Abī Hanīfah grew up in Kūfa and spent half of his lifetime working as a merchant before he became a seminary student and teacher. He studied under Hammād bin Abī Salamah for eighteen years before he became a scholar himself. He was one of the big scholars of his time and reached the level of ijtihād. He accepted voting and syllogism qiyas in addition to the Qurān and prophetic traditions as tools for deriving religious rulings or fatwa. Many scholars of his time refuted him on this issue. In this regard, both Imām Muhammad al-Bāqir (a) and Ja‛far al-Sādiq (a) said that when making a fatwa one must stick only to the Qurān and the prophetic traditions.

His sect spread in Iraq and later in other areas of the Islamic world. Abī Hanīfah lived for 52 years during the Umayyad reign, but did not accept them. Rather, he believed that the rule khilafat should be given to the family of ‛Alī (a). He even ruled in favor of the ‛Alawī uprising lead by Zayd bin ‛Alī bin al-Hussayn bin ‛Alī bin Abī Tālib and allowed money that was collected from zakāt taxe to be spent on the uprising. It should be mentioned that Zayd bin ‛Alī bin al-Hussayn tutored Abī Hanīfah for two years and ‛Abduallah bin al-Hussayn bin ‛Alī bin Abī Tālib was also one of his tutors.

The Umayad rulers asked him to become a judge and he refused. Because of this, they put him in prison and whipped him for days, until he was on the brink of death. Then, the prison warden helped him to escape and he fled to Mecca. Afterwards, he was travelling between Mecca and Medina pretending to be a nomad. During this period of time he studied for two years under Imām al-Sādiq (a). He has a famous saying describing this experience: “If it wasn't for these two years, al-Nu‛mān would have perished.” He stayed there until the end of rule of the Umayyad dynasty on the hands of the Abbasid dynasty.

When the Abbasid dynasty came to power, Abī Hanīfah refused to help them. Al-Mansūr imprisoned him and ordered him to be lashed 120 times which resulted in his death.

The Maliki Sect

This sect is named its founder Imām Mālik bin Anas bin Mālik al-Asbahī who was a member of the Yemenite al-Asbah tribe.

Mālik bin Anas was born in Medina in the 93rd A.H.. He was a student of some of the Islamic jurists of his time including Nāfi‛, Mawla ‛Abduallah bin ‛Umar and Ibn Shahāb al-Zahrī. He also studied under Imām Ja‛far al-Sādiq (a) and related traditions from him. He said: “I have not seen anyone better than Ja‛far bin Muhammad.”

He lived under the Umayyad rule for forty years and during this time he did not portray himself as a scholar.

When the Umayyad dynasty fell and the Abbasid dynasty came to power he showed inclination towards the family of ‛Alī bin Abī Tālib (a) and ruled that they were the legitimate rulers and that rule khalafah was their right. He passed a verdict making it obligatory to aid Muhammad bin ‛Abd Allah bin al-Hassan bin ‛Alī bin Abī Tālib who revolted against the Abbasid dynasty. As a punishment, Ja‛far bin Sulaymān, the Abbasid governor of Medina at the time, ordered him to be lashed 50 times. The lashes were so hard that his shoes fell off.

Later on, the Abbasid khalīfa, Abū Ja‛far al-Mansūr changed his mind and improved his relations with Imām Mālik. He asked Imām Mālik to write a jurisprudential book, in accordance to his sect, to be published. Imām Mālik wrote the book Al-Mūattā', the book of religious verdicts, and the Mālakī jurisprudential sect became the official sect of the Abbasid Empire and missionaries were sent as far as Africa and Indonesia to preach Al-Mūattā' and the Mālakī sect. Imām Mālik differed from Abī Hanīfah on his views regarding voting and syllogism as valid sources of religious rulings. He died in the 179thA.H..

The Shafi'i Sect

This sect was named after its founder Imām Muhammad bin Idrīs bin ‛Abbās bin ‛Uthmān al-Shāfi‛ whose lineage traced back to Hāshim, the son of ‛Abd al-Muttalib, the Prophet's (s) grandfather.

Imām Shāfi‛ī was born in the 150thA.H., the same year that Abī Hanīfah died. He was an orphan and his mother raised him in Yemen. When he reached 10 years of age he went to Mecca to learn reading and writing. He then lived in the desert for 17 years before becoming a religious student. He studied under the scholars of his time such as Muslim bin Khālid al-Makhzūmī and Mālik bin Anas (the founder of the Mālikī sect and the author of al-Mūattā'.) When Imām Mālik passed away he returned to Yemen.

During Rashīd's reign, he was charged with helping the ‛Alawī movement along with others by the governor of Yemen. He was then sent to Baghdād to be tried. Many were killed but Shāfi‛ī was saved.

He then migrated to Egypt and preached his sect there. His sect was also spread by his students in other parts of the Islamic world. Imām Shāfi‛ī died in the 198thA.H.

He has said: “If there is a prophetic tradition in opposition to my view, throw my view against the wall.”3

The Hanbali Sect

This sect was named after its founder Ahmad bin Muhammad bin Hanbal who was an Arab.

He was born in Baghdād in 164 A.H. He started his studies there at the age of 15. He studied under both Imam al-Shāfi‛ī's and ‛Ali Abī Yusif al-Qādī (Abī Hanīfah's student.) He also studied under different scholars of his time, such as Harīz, one of Imām Sādiq's (a) students.

This sect was spread like the other sects. This sect is still practiced in the Arabian Peninsula and other parts of the Islamic world. Ahmad bin Hanbal died in Baghdād in 241 A.H.

Notes

1. Al-Sharīf al-Murtada, Tanzīh al-Anbiyā’, page 212

2. Bāqir Sharīf al-Qurayshī, Tuhfaāt min Sīrat A’imah Ahl al-Bayt (a), page 12

3. Asad Haydar, Al-Imām al-Sādiq wa al-Madhāhib al-Arba‛h, volume 1, page 175

Christian ZionistMessianism : How It Views Islam and Muslims

Represented by literally hundreds of small denominations and churches today, particularly in America, evangelical Christian Zionistmessianism is today a formidable force and a majoractor in global politics. It exercises an enormous clout in the current Bush administration in America.

George Bush, too, himself can be characterized as an arch upholder of this ideology, and his policies in the Middle East and elsewhere clearly reflect or tally with the Christian Zionist messianic agenda. Firmly supportive of Zionism, Israel and Israeli expansionism, Christian Zionistmessianism is today one of the principal fountainheads ofIslamophobia on the global scene.

This paper provides a general overview of the ideology of Christian Zionistmessianism , focusing, in particular, on the way Islam and Muslims are depicted as an integral part-in the role of the antagonistic 'Other-of this ideology. It shows how Christian Zionist messianic expectations generate enormously destructive imperialistic and militaristic tendencies that threaten to drown the world in an unprecedented global war, with Muslims being projected as the principal 'enemy'.

The implications of this dangerous ideology, a combination of centuries of white racism andIslamophobia , Zionist claims to supremacy and aims at global domination and the machinations of the present global capitalistic order, for Muslims,

and for the world at large, are then sought to be outlined. This it does by looking specifically at the writings and activities of one of the leading American Christian Zionist ideologues of today, JohnHagee , senior pastor of the Cornerstone Church in San Antonia in Texas, in America's notorious 'Bible-belt', which is also the bastion of white racism and supremacy in America.

Introduction

Approximately a tenth of the American population is today a devoted member of the cult of Christian Zionistmessianism , writes the noted scholar-activist Dan Cohn-Sherbook , himself a Jew andProfesor of Judaism at the University of Wales in a recently published book, The Politics of Apocalypse-The History and Influence of Christian Zionism. 'It is the fastest growing religious movement in Christianity today', he writes. Many followers of the cult are from the middle and upper-middle classes, followers of televangelists who wield enormous political and economic clout.

Christian Zionistmessianists are impelled by an imperialistic vision, of Jesus' impending arrival on earth as the Messiah, when he shall, so they believe, wipe out all his enemies (all non-Christians, presumably) and establish his global dominion, with his capital at Jerusalem. Meanwhile, Christian Zionists believe that they, as allegedly God's chosen people, will be spared the horrors of the global war that shall precede Jesus' advent, and will be miraculously wafted up to heaven, where they shall watch the final destruction of the world.

Christian Zionists believe that Jesus can only return the world once the Jewscolonise Palestine. This belief is based on the contentious claim that God had granted this land to the progeny of Abraham, through Isaac, that is the Jews, for eternity. This land is not restricted to the present borders of the state of Israel.

Instead, Zionists, both Jewish and Christian, believe that a vast swathe of land, stretching from the Nile to the Euphrates, today inhabited by millions of Arab Muslims and Christians, belongs rightfully to the Jews, and so must be ethnically 'cleansed' of non-Jewish presence. Hence the justification they offer for their genocidal project aimed at the Arabs.

Hence, too, their consistent backing to Israel, their generous funding of Jewish settlements in Palestine, and their enormous pressure on successive American governments to adopt rigorously pro-Israel and anti Palestinian policies.

Cohn-Sherbook traces the origins of Christian Zionism to the changing attitude of Christian groups towards the Jews following the Protestant Revolution. The early Catholic Church justified the witch-hunt of the Jews, labeling them as alleged Christ-killers. However, numerous Protestant sects, while equally vehemently anti-Jewish, believed that the Jews needed tocolonise Palestine before Jesus would re-appear in the world to save it. This was, and still is, by no means a generous acceptance of the Jews.

Rather, they believed, as Christian Zionists today do, that only those Jews who accepted Jesus as the Messiah would be saved. The rest would allythemselves with the Anti-Christ and would be defeated by Jesus and his forces and, consequently, would be sent off to eternal damnation in the fires of hell.

From the seventeenth century onwards, Cohn-Sherbook shows, numerous European, and, later American, Protestant churches began evolving schemes to settle the Jews in Palestine. This was also seen as a convenient way of getting rid of the Jewish presence in Europe. They petitioned various European powers to back this scheme. By the early nineteenth century, numerous British administrators had been won round to this idea, impelled, no doubt, also by a motive to undermine the Ottoman Empire, which at that time controlled Palestine, and by a deep-rooted aversion to Islam.

Increasingly, Christian Zionists began to join hands with secular Jewish Zionists, whose plans to settling Jews in Israel had nothing to do with any messianic hopes, but, rather, arose as a response to the centuries'-old persecution of Jews by European Christians. (In contrast, Cohn-Sherbook rightly notes, 'In Arab lands, Jews had flourished for centuries […] [while] in European countries Jewry had been subject to oppression and persecution.'

Ties between secular Jewish Zionists and Christian Zionists to pursue the common project of Jewish colonization of Palestine were strengthened by the support given to Theodore Herzl (b.1860), the Hungarian Jew who is regarded as the father of modern-day Zionism.

Cohn-Sherbook traces in considerable detail the course of this close collaboration down to the present-day, describing the strong political and financial links between Christian and Israeli/Jewish Zionists and also the enormous clout of the Zionist lobby in American political circles.

Christian Zionism, based on a virulently anti-Islamic agenda, is a major hurdle to peace not just in West Asia but globally, too. Indeed, some Christian Zionists even ardently wish (and work for) a final global war or Armageddon, in the belief that this would accelerate their hoped-for wafting up to heaven and the subsequent arrival of Jesus. Christian Zionistmessianism is a call for global war.

The belief that Christianity is the sole truth, that all other faiths are 'Satanic' or 'false', that the Jews must all gather in Palestine to fulfill so-called Biblical prophecies, and that a grand global war will soon erupt leading to the massacre of hundreds of millions and heralding the 'second coming' of Jesus, who will establish his Christian kingdom extending till the four corners of the world, clearly indicate the hate-driven, global expansionist project of Christian Zionism.

In his remarkable book, The Cross and the Crescent: The Rise of American Evangelism and the Future of Muslims, MuhammadArif Zakaullah brings out in considerable detail how Christian Zionistmessianists have specifically framed and targeted Muslims as allegedly being in league with the Anti-Christ and against whom Jesus and the Christians must fight in a bloody war of unprecedented dimensions in the last days.

This explains,Zakaullah writes, their unstinting support to Israel and its brutal suppression of the Palestinians, and their fervent backing of America's invasion of Iraq and Afghanistan and its so-called 'war on terror'.Zakaullah quotes several leading American Christian messianic evangelists as describing Islam and Muslims in luridcolours and branding it as irredeemably 'anti-Christian'.

Not surprisingly, he writes, they have been among themost fierce backers of America's imperialist misadventures that many Muslims see as directed against them. American imperialism is thus sought to be given a suitable 'Christian' sanction, and is presented as working to usher in Jesus' triumphant return to the world. War and bloodshed on an unimaginable scale, mainly against Muslims, and not peace and reconciliation, American Christian fundamentalists seem to believe, will herald the eventual establishment of the Kingdom of God, the rule of supposedly pious Christians all over the globe.

JohnHagee : Ideologue of Christian Zionist Messianic Imperialism and AdvocateOf Cosmic War Against Islam and Muslims

JohnHagee is today recognized the world over as one of the leading ideologues of contemporary Christian Zionistmessianism . He is the founder and pastor of the Cornerstone Church, in Texas, USA, which claims some 18,000 active members. As with numerous other similar American Christian fundamentalist preachers, his church is richly endowed and media savvy.Hagee is the president of the 'Global Evangelism' media company that broadcasts his dailyprogrammes on television and radio throughout the USA and around the world. He is the author of numerous books on Christian Zionism, some of which have been reprinted by Christian fundamentalist publishers abroad as well.

Final DawnOver Jerusalem is one ofHagee's major writings on Christian Zionism that well exemplifies the imperialist agenda that lies at its very core. The aim of the book is to defend the Israeli occupation of Palestine, to denounce those who seek to protest Israeli atrocities, and to advocate the cause of 'Greater Israel', all this in the name of Christianity and premised on the notion of the Jews as being allegedly God's 'Chosen People'.

Racism is integral to the Christian Zionist message, asHagee makes amply clear. The Bible,Hagee , says, describes the Jews as 'the apple of God's eye' [Zech 2:8]. He quotes the Bible as addressing the Jews and declaring, 'For you are a holy people to the LORD your God' and 'the LORD has chosen you to be a people for Himself, a special treasure above all the peoples who are on the face of the earth' [Deut.14:2].

This means, soHagee argues, that those who harm the Jews or the state of Israel or stand in the way of the design of 'Greater Israel' will 'experience the instant wrath of God'. To those who dare to challenge the oppressive Zionist state,Hagee announces, 'The man or nation that lifts a voice or hand against Israel invites the wrath of God'. Such people will,Hagee insists, be 'cursed' by God.

Hagee's notion of God thus appears to be that of a tribal Jewish deity, who functions as a willing tool in the pursuit of Jewish expansionism. The Bible was written by Jewish hands, and given that, as many liberal Christians would themselves concede, much of it is a human product, numerous Biblical verses were written in order tolegitimise the interests of the community from which its writers were drawn. This would seem obvious to any discerning layman, but Biblical literalists likeHagee vehemently disagree.

For them every word of the Bible is sacrosanct and divine. Biblical literalism is pressed into the service of the Christian Zionist messianic imperialist and racist agenda. Drawing upon numerous verses of the Bible,Hagee argues, 'God watches over Israel as a protective parent hovers over an only child'. 'The nation of Israel', he makes so bold as to declare, 'was created by a sovereign act of God.

All other nations were created by an act of war or a declaration of men, but Israel was intentionally created by God so that He would have a physical place of inheritance on the earth'.

Accordingly,Hagee would have us believe that for this god, who is seen as in need of a 'physical place' for himself, non-Jews or Gentiles, are second-rate human beings or less, and so can easily be dispensed with if they are seen as coming in the way of Jewish imperialism.

The tribal Jewish version of God thatHagee presents appears entirely unjust and arbitrary, far from being impartial in the way he deals with His creation. Given the fact that the God of the Biblical literalist imagination is a Jewish deity, and not the universal God who looks upon His entire creation impartially, he is seen as blessing Jewish conquests of territories of their enemies.

Thus, quoting the Bible,Hagee writes that God gave the land of 'Greater Israel', a vast swathe of land stretching from Egypt all the way till Iraq, to the Jews, descendants of Isaac, forever.

That being the case,Hagee suggests that people living in those territories, millions of Arabs, both Muslims and Christians, have no right to live there or else must accept to live under Jewish rule. AlthoughHagee does not say this explicitly, what this means is that those who refuse to accept Jewish rule must, therefore, be either killed or expelled.

The god ofHagee's imagination appears as an entirely whimsical real estate agent. 'God established Israel's national geographic boundaries',Hagee writes. 'The exact borders of Israel are detailed in Scripture just as our heavenly Father dictated them', he goes on, adding, 'The divine Surveyor drove the original stakes into Judean soil and decreed that no one should ever change these property lines. The real estate contract and lands covenants were signed in blood and stand to this very hour'.

Hence, he argues, 'Jews have the absolute right as mandated by God to the land of Israel and, more specifically, to the city of Jerusalem'. Hence, he suggests, Palestinians have no claim to their own historical land, and must make way for Jewish occupiers.

Hagee's defence of Zionist imperialism goes to ridiculous lengths. Laughable as this may sound, he argues, 'Israel has a Spy in the sky'-God Himself. God, he claims, provides Israel, the Jewish people and the state of Israel, with special protection. 'No nation in the world can match the defensive force guarding the State of Israel.

The archangel Michael has a special assignment to guard Israel'. And those who, for any reason oppose Israel, and this includes Palestinians fighting Israeli occupation and oppression, are said to incur God's wrath. 'The Lord stands watch in the darkest night with an eye trained on the nation of Israel and, more specifically, Jerusalem. Those who fight with Israel fight with Him',Hagee asserts.

So central is Israel toHagee's tribalistic version of God that he goes to the extent of arguing that the fate of each and every person on the face of the planet depends essentially on his or her attitude to the Jews. 'Prosperity or punishment depends on how we treat Israel', he alleges, because, he claims, the Jews, as descendants of Abraham 'enjoy heavenlyfavour '.

To back his claim he quotes the Bible as saying that when God entered into a covenant with Abraham, He gave him an 'awesome promise', saying, 'I will bless those who bless you, And I will curse him who curses you. And in you all the families of the earth shall be blessed' [Gen. 12:3]. Hence,Hagee insists, the United States,

and, indeed, anyone else who wishes to please God, must consistently engage in 'compassionate support of the State of Israel', adding that, 'The quickest and most effective way to be on God's side is to stand with the State of Israel and the Jewish people in their hour of need'. By doing this, he claims, one can win God'sfavour , because, 'God blesses the man or nation that blesses Israel or the Jewish people'.

At no time before,Hagee firmly believes, has support for Israel and Zionist imperialism, been more crucial than today. This is because, he claims, Jesus is returning to the world soon, and Israel must be protected in order to welcome the Messiah.Hagee's image of Jesus in his 'second coming' bears no resemblance to the familiar notion of the suffering, loving Christ.

Rather, in his description Jesus appears as a fierce warrior, rallying Christians to arms and heralding the final, global war, ironically in the name of the 'Prince of Peace'. In the doomsday scenario thatHagee outlines, what he calls 'fanatical attacks' by Arabs on Israel, particularly Jerusalem, would mount. In response, Christians the world over, he says, must rally behind Israel. At this hour, he insists, 'we must let the world know that if a line has to be drawn, it will be drawn around Christians as well as Jews. We are united and indivisible'.

The city ofJersualem ,Hagee believes, is the crux of the final battle before Jesus' 'second coming'. This city, considered sacred by Jews, Muslims and Christians alike, has been ordained, soHagee argues, by God to be 'under the exclusive control of the Jewish people' until Jesus arrives again. The final battle of Armageddon will, he writes, becentred on this city, with Arabs or Muslims seeking to wrest control of it from the Jews.

In this regard,Hagee says, Christians, for their part, must staunchly defend Israel and must refuse any peace offers, such as allowing for a shared Jerusalem or joint control of the town by Jews and Arabs. In particular, he appeals to the United States to do everything in its power to back Israel and to crush its opponents, claiming this is the only way to win God'sfavour . If America fails to do this, so he warns, it would be crushed by God Himself!

Quoting various verses of the Bible,Hagee describes what he sees as the unfolding of events of cosmic proportions, ushering in a global war the like of which has never been witnessed hitherto and heralding the 'second coming of Jesus'. In this global war, he says, Muslims, whom he regards as followers of a 'false' religion, would ally with the Russians to fight against Israel. This would lead to a global nuclear war, with hundreds of millions being killed.

At this point, the 'Anti-Christ' will appear, attack Jerusalem and will take over thereigns of the world, falsely claiming to usher in peace. But, this grand deception will not last long, and, instead, will only lead to even more devastating wars. At this time,Hagee says, Christians must defend, by every means possible, the Jews and Israel, and wage war against the armies of those opposed to God's 'Chosen Race', the Jews. Only then can they be saved, he insists.

After years of global war and terrible destruction,Hagee writes, Jesus will be sent by God to deliver the world. Mounted on a white horse, he will arrive at the battlefield at Armageddon. Defeating the 'Anti-Christ' and his army, he will establish his global kingdom with his capital in Jerusalem, there to 'rule and reign forever'.

Hagee's description of Jesus' future global kingdom offers little cause to cheer for non-Christians, including, ironically, even the Jews whom he so ardently defends. It would, as he himself makes clear, be nothing short of a global Christian empire, and an antiquated one at that, with kings and queens and presidents still in place! How they would continue to be around when Jesus rules the whole world is a mystery thatHagee leaves unsolved.

Ruled by Jesus,Hagee writes, 'Jerusalem, the apple of God's eye, will become the joy of the world. The city will become the international worship center, and people from all over the world will make pilgrimages to worship in the holy temple. Kings, queens, princes and presidents shall come to the Holy City' to adore Jesus. Presumably, these all will be Christians themselves, forHagee quotes the Bible as predicting that 'at the name of Jesus every knee should bow […] and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father'.

In a more recent book on the same subject, titled Jerusalem Countdown: A Prelude to War,Hagee further elaborates on the theme of a global war against Islam and Muslims that he appeals to Christians and Jews to jointly launch, arguing that this is precisely what Jesus wants to happen before his Second Coming. Not surprisingly, and like other Christian Zionist messianic evangelists,Hagee is convinced that there can be absolutely no room for dialogue with Muslims, principally because, so he argues, Christians and Jews, on the one hand, and Muslims, on the other, do not worship the same God.

In fact, he goes so far as to claim that the God of the Jews and the Christians is the diametrical opposite of the Muslim God. Accordingly, he presents Islam in the most luridcolours . He claims that Islam aims at nothing short of exterminating all non-Muslims and establishing a one-world Islamic government. Islam, he argues, is 'a doctrine of death' which promotes'terrorism', He approvingly quotes George Bush as having declared that America 'is at war with Islamic fascists' and insists that 'This is a religious war' and that 'there is no room for compromise'.

Hagee writes that America, and 'Christendom' more generally, along with the Jews, are now deeply involved in the final war that will supposedly herald the return of Jesus as messiah, a war in which Christians and Jews are pitted against Muslims. All Christians (and Jews), he asserts, must participate whole-heartedly in this cosmic war because, he says, if America loses the war,

'[T]he Law ofShariah , the Islamic law, will rule America and the Western world. Christian churches and synagogues will be burned to the ground. Every Christian who refuses to denounce Jesus to accept Allah will be decapitated […] Radical Islam does not want us to be quiet-they want us to be dead.'

Hagee , like many of his fellow Christian fundamentalists, fervently exhorts America to take the lead in bloody attacks against Muslim states that are opposed to Israeli brutalities, because he sees these as fundamentally 'anti-Christian'.

In this regard, he singles out Iran, one of the most militarily powerful Muslim countries in the world and certainly the most vocally opposed to American imperialism, for particular attack. He claims that Iran is rapidly building up a nuclear stockpile, which it intends, so he says, to use to bomb and destroy Israel and perhaps America.

Before that can happen, he insists, America must take the initiative and invade and destroy Iran, particularly targeting its nuclear facilities. This step, he argues, would actually be 'part of God's plan for the future of Israel and the entire world', in that it would drive the world to the global disaster of Armageddon, 'the countdown that will usher in the end of the world'.

This will be, so he claims, followed by the rise of the Anti-Christ, and then, finally, the Second Coming of Jesus, when all non-Christians, including Muslims, will be slain. In short, a global war against Islam and Muslims is precisely whatHagee , like many others of his ilk, want to see unleashed in the hope that their wild messianic expectations will thereby be fulfilled.

Conclusion

Based on a fundamental hatred for Islam and Muslims, a legacy of many centuries, Christian Zionistmessianism has emerged as one of the most pressing and disastrous threats and challenges of our times. With the massive financial and political clout that it wields, particularly in America, it is the new face of Western imperialism, one that is inherently and fiercely opposed to people of other faiths and even to Christians who do not subscribe to its bloody doctrines.

Islam and Muslims have a special place in the ideology of Christian Zionist messianic fascism: as alleged 'enemies' of God. Based on this bizarre belief, theological sanction is sought for bloody wars against Muslims the world over.

This ideology has instigated and is being used to justify American (and Israeli) imperialist aggression in many Muslim countriestoday, and possibly against Iran in the near future. Clearly, Muslims need to be aware of this dangerous project and take appropriate measures. So, also, do other non-Christians, who, like Muslims, are seen as doomed to hell by Christian fundamentalists.

And so, too, do other Christians, who relate to their religious traditions in different ways and who firmly believe that the Christian Zionist messianic project represents a fundamental betrayal of the message of Jesus Christ, ironically a betrayal being so aggressively perpetrated in his name.

The Governance of ImamMahdi (pbuh ) and Contemporary Models of GovernmentsA 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?" Toanalyse this statement, we willInshaAllah 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 isdemocracy . 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 privatebehaviour 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 since1990 .

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 tosanitation . 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 weanalyse , 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 theAhlul 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

AbuNa'eem has narrated from the bookSefat-ul-Mahdi from AbuSa'eed Khudri that the Messenger of Allah (SAW) said: "I give you glad-tidings aboutMahdi (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. TheMahdi (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.

ThisHadith alludes to one important point -that the leadership of theUmmah , 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 bookEqdud-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 theAhlul 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 thatInshaAllah 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 theHadith 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 arecognised form of vice. Promiscuity is licensed, alcohol is openly sold and usury is entrenched in the economy. Based on theHadith 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 famousDu'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 awaitedsaviour 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 theThe Hope who will putand 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 andfairplay ?

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 thefavourites 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 authoritywho 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 ofKarbalaa ?

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?"

Judging by these statements that we recite, we are extremely far from the ideal model of governance and that is why we are asking about the whereabouts of the Imam (AS) who will come and establish these conditions.

Christian ZionistMessianism : How It Views Islam and Muslims

Represented by literally hundreds of small denominations and churches today, particularly in America, evangelical Christian Zionistmessianism is today a formidable force and a majoractor in global politics. It exercises an enormous clout in the current Bush administration in America.

George Bush, too, himself can be characterized as an arch upholder of this ideology, and his policies in the Middle East and elsewhere clearly reflect or tally with the Christian Zionist messianic agenda. Firmly supportive of Zionism, Israel and Israeli expansionism, Christian Zionistmessianism is today one of the principal fountainheads ofIslamophobia on the global scene.

This paper provides a general overview of the ideology of Christian Zionistmessianism , focusing, in particular, on the way Islam and Muslims are depicted as an integral part-in the role of the antagonistic 'Other-of this ideology. It shows how Christian Zionist messianic expectations generate enormously destructive imperialistic and militaristic tendencies that threaten to drown the world in an unprecedented global war, with Muslims being projected as the principal 'enemy'.

The implications of this dangerous ideology, a combination of centuries of white racism andIslamophobia , Zionist claims to supremacy and aims at global domination and the machinations of the present global capitalistic order, for Muslims,

and for the world at large, are then sought to be outlined. This it does by looking specifically at the writings and activities of one of the leading American Christian Zionist ideologues of today, JohnHagee , senior pastor of the Cornerstone Church in San Antonia in Texas, in America's notorious 'Bible-belt', which is also the bastion of white racism and supremacy in America.

Introduction

Approximately a tenth of the American population is today a devoted member of the cult of Christian Zionistmessianism , writes the noted scholar-activist Dan Cohn-Sherbook , himself a Jew andProfesor of Judaism at the University of Wales in a recently published book, The Politics of Apocalypse-The History and Influence of Christian Zionism. 'It is the fastest growing religious movement in Christianity today', he writes. Many followers of the cult are from the middle and upper-middle classes, followers of televangelists who wield enormous political and economic clout.

Christian Zionistmessianists are impelled by an imperialistic vision, of Jesus' impending arrival on earth as the Messiah, when he shall, so they believe, wipe out all his enemies (all non-Christians, presumably) and establish his global dominion, with his capital at Jerusalem. Meanwhile, Christian Zionists believe that they, as allegedly God's chosen people, will be spared the horrors of the global war that shall precede Jesus' advent, and will be miraculously wafted up to heaven, where they shall watch the final destruction of the world.

Christian Zionists believe that Jesus can only return the world once the Jewscolonise Palestine. This belief is based on the contentious claim that God had granted this land to the progeny of Abraham, through Isaac, that is the Jews, for eternity. This land is not restricted to the present borders of the state of Israel.

Instead, Zionists, both Jewish and Christian, believe that a vast swathe of land, stretching from the Nile to the Euphrates, today inhabited by millions of Arab Muslims and Christians, belongs rightfully to the Jews, and so must be ethnically 'cleansed' of non-Jewish presence. Hence the justification they offer for their genocidal project aimed at the Arabs.

Hence, too, their consistent backing to Israel, their generous funding of Jewish settlements in Palestine, and their enormous pressure on successive American governments to adopt rigorously pro-Israel and anti Palestinian policies.

Cohn-Sherbook traces the origins of Christian Zionism to the changing attitude of Christian groups towards the Jews following the Protestant Revolution. The early Catholic Church justified the witch-hunt of the Jews, labeling them as alleged Christ-killers. However, numerous Protestant sects, while equally vehemently anti-Jewish, believed that the Jews needed tocolonise Palestine before Jesus would re-appear in the world to save it. This was, and still is, by no means a generous acceptance of the Jews.

Rather, they believed, as Christian Zionists today do, that only those Jews who accepted Jesus as the Messiah would be saved. The rest would allythemselves with the Anti-Christ and would be defeated by Jesus and his forces and, consequently, would be sent off to eternal damnation in the fires of hell.

From the seventeenth century onwards, Cohn-Sherbook shows, numerous European, and, later American, Protestant churches began evolving schemes to settle the Jews in Palestine. This was also seen as a convenient way of getting rid of the Jewish presence in Europe. They petitioned various European powers to back this scheme. By the early nineteenth century, numerous British administrators had been won round to this idea, impelled, no doubt, also by a motive to undermine the Ottoman Empire, which at that time controlled Palestine, and by a deep-rooted aversion to Islam.

Increasingly, Christian Zionists began to join hands with secular Jewish Zionists, whose plans to settling Jews in Israel had nothing to do with any messianic hopes, but, rather, arose as a response to the centuries'-old persecution of Jews by European Christians. (In contrast, Cohn-Sherbook rightly notes, 'In Arab lands, Jews had flourished for centuries […] [while] in European countries Jewry had been subject to oppression and persecution.'

Ties between secular Jewish Zionists and Christian Zionists to pursue the common project of Jewish colonization of Palestine were strengthened by the support given to Theodore Herzl (b.1860), the Hungarian Jew who is regarded as the father of modern-day Zionism.

Cohn-Sherbook traces in considerable detail the course of this close collaboration down to the present-day, describing the strong political and financial links between Christian and Israeli/Jewish Zionists and also the enormous clout of the Zionist lobby in American political circles.

Christian Zionism, based on a virulently anti-Islamic agenda, is a major hurdle to peace not just in West Asia but globally, too. Indeed, some Christian Zionists even ardently wish (and work for) a final global war or Armageddon, in the belief that this would accelerate their hoped-for wafting up to heaven and the subsequent arrival of Jesus. Christian Zionistmessianism is a call for global war.

The belief that Christianity is the sole truth, that all other faiths are 'Satanic' or 'false', that the Jews must all gather in Palestine to fulfill so-called Biblical prophecies, and that a grand global war will soon erupt leading to the massacre of hundreds of millions and heralding the 'second coming' of Jesus, who will establish his Christian kingdom extending till the four corners of the world, clearly indicate the hate-driven, global expansionist project of Christian Zionism.

In his remarkable book, The Cross and the Crescent: The Rise of American Evangelism and the Future of Muslims, MuhammadArif Zakaullah brings out in considerable detail how Christian Zionistmessianists have specifically framed and targeted Muslims as allegedly being in league with the Anti-Christ and against whom Jesus and the Christians must fight in a bloody war of unprecedented dimensions in the last days.

This explains,Zakaullah writes, their unstinting support to Israel and its brutal suppression of the Palestinians, and their fervent backing of America's invasion of Iraq and Afghanistan and its so-called 'war on terror'.Zakaullah quotes several leading American Christian messianic evangelists as describing Islam and Muslims in luridcolours and branding it as irredeemably 'anti-Christian'.

Not surprisingly, he writes, they have been among themost fierce backers of America's imperialist misadventures that many Muslims see as directed against them. American imperialism is thus sought to be given a suitable 'Christian' sanction, and is presented as working to usher in Jesus' triumphant return to the world. War and bloodshed on an unimaginable scale, mainly against Muslims, and not peace and reconciliation, American Christian fundamentalists seem to believe, will herald the eventual establishment of the Kingdom of God, the rule of supposedly pious Christians all over the globe.

JohnHagee : Ideologue of Christian Zionist Messianic Imperialism and AdvocateOf Cosmic War Against Islam and Muslims

JohnHagee is today recognized the world over as one of the leading ideologues of contemporary Christian Zionistmessianism . He is the founder and pastor of the Cornerstone Church, in Texas, USA, which claims some 18,000 active members. As with numerous other similar American Christian fundamentalist preachers, his church is richly endowed and media savvy.Hagee is the president of the 'Global Evangelism' media company that broadcasts his dailyprogrammes on television and radio throughout the USA and around the world. He is the author of numerous books on Christian Zionism, some of which have been reprinted by Christian fundamentalist publishers abroad as well.

Final DawnOver Jerusalem is one ofHagee's major writings on Christian Zionism that well exemplifies the imperialist agenda that lies at its very core. The aim of the book is to defend the Israeli occupation of Palestine, to denounce those who seek to protest Israeli atrocities, and to advocate the cause of 'Greater Israel', all this in the name of Christianity and premised on the notion of the Jews as being allegedly God's 'Chosen People'.

Racism is integral to the Christian Zionist message, asHagee makes amply clear. The Bible,Hagee , says, describes the Jews as 'the apple of God's eye' [Zech 2:8]. He quotes the Bible as addressing the Jews and declaring, 'For you are a holy people to the LORD your God' and 'the LORD has chosen you to be a people for Himself, a special treasure above all the peoples who are on the face of the earth' [Deut.14:2].

This means, soHagee argues, that those who harm the Jews or the state of Israel or stand in the way of the design of 'Greater Israel' will 'experience the instant wrath of God'. To those who dare to challenge the oppressive Zionist state,Hagee announces, 'The man or nation that lifts a voice or hand against Israel invites the wrath of God'. Such people will,Hagee insists, be 'cursed' by God.

Hagee's notion of God thus appears to be that of a tribal Jewish deity, who functions as a willing tool in the pursuit of Jewish expansionism. The Bible was written by Jewish hands, and given that, as many liberal Christians would themselves concede, much of it is a human product, numerous Biblical verses were written in order tolegitimise the interests of the community from which its writers were drawn. This would seem obvious to any discerning layman, but Biblical literalists likeHagee vehemently disagree.

For them every word of the Bible is sacrosanct and divine. Biblical literalism is pressed into the service of the Christian Zionist messianic imperialist and racist agenda. Drawing upon numerous verses of the Bible,Hagee argues, 'God watches over Israel as a protective parent hovers over an only child'. 'The nation of Israel', he makes so bold as to declare, 'was created by a sovereign act of God.

All other nations were created by an act of war or a declaration of men, but Israel was intentionally created by God so that He would have a physical place of inheritance on the earth'.

Accordingly,Hagee would have us believe that for this god, who is seen as in need of a 'physical place' for himself, non-Jews or Gentiles, are second-rate human beings or less, and so can easily be dispensed with if they are seen as coming in the way of Jewish imperialism.

The tribal Jewish version of God thatHagee presents appears entirely unjust and arbitrary, far from being impartial in the way he deals with His creation. Given the fact that the God of the Biblical literalist imagination is a Jewish deity, and not the universal God who looks upon His entire creation impartially, he is seen as blessing Jewish conquests of territories of their enemies.

Thus, quoting the Bible,Hagee writes that God gave the land of 'Greater Israel', a vast swathe of land stretching from Egypt all the way till Iraq, to the Jews, descendants of Isaac, forever.

That being the case,Hagee suggests that people living in those territories, millions of Arabs, both Muslims and Christians, have no right to live there or else must accept to live under Jewish rule. AlthoughHagee does not say this explicitly, what this means is that those who refuse to accept Jewish rule must, therefore, be either killed or expelled.

The god ofHagee's imagination appears as an entirely whimsical real estate agent. 'God established Israel's national geographic boundaries',Hagee writes. 'The exact borders of Israel are detailed in Scripture just as our heavenly Father dictated them', he goes on, adding, 'The divine Surveyor drove the original stakes into Judean soil and decreed that no one should ever change these property lines. The real estate contract and lands covenants were signed in blood and stand to this very hour'.

Hence, he argues, 'Jews have the absolute right as mandated by God to the land of Israel and, more specifically, to the city of Jerusalem'. Hence, he suggests, Palestinians have no claim to their own historical land, and must make way for Jewish occupiers.

Hagee's defence of Zionist imperialism goes to ridiculous lengths. Laughable as this may sound, he argues, 'Israel has a Spy in the sky'-God Himself. God, he claims, provides Israel, the Jewish people and the state of Israel, with special protection. 'No nation in the world can match the defensive force guarding the State of Israel.

The archangel Michael has a special assignment to guard Israel'. And those who, for any reason oppose Israel, and this includes Palestinians fighting Israeli occupation and oppression, are said to incur God's wrath. 'The Lord stands watch in the darkest night with an eye trained on the nation of Israel and, more specifically, Jerusalem. Those who fight with Israel fight with Him',Hagee asserts.

So central is Israel toHagee's tribalistic version of God that he goes to the extent of arguing that the fate of each and every person on the face of the planet depends essentially on his or her attitude to the Jews. 'Prosperity or punishment depends on how we treat Israel', he alleges, because, he claims, the Jews, as descendants of Abraham 'enjoy heavenlyfavour '.

To back his claim he quotes the Bible as saying that when God entered into a covenant with Abraham, He gave him an 'awesome promise', saying, 'I will bless those who bless you, And I will curse him who curses you. And in you all the families of the earth shall be blessed' [Gen. 12:3]. Hence,Hagee insists, the United States,

and, indeed, anyone else who wishes to please God, must consistently engage in 'compassionate support of the State of Israel', adding that, 'The quickest and most effective way to be on God's side is to stand with the State of Israel and the Jewish people in their hour of need'. By doing this, he claims, one can win God'sfavour , because, 'God blesses the man or nation that blesses Israel or the Jewish people'.

At no time before,Hagee firmly believes, has support for Israel and Zionist imperialism, been more crucial than today. This is because, he claims, Jesus is returning to the world soon, and Israel must be protected in order to welcome the Messiah.Hagee's image of Jesus in his 'second coming' bears no resemblance to the familiar notion of the suffering, loving Christ.

Rather, in his description Jesus appears as a fierce warrior, rallying Christians to arms and heralding the final, global war, ironically in the name of the 'Prince of Peace'. In the doomsday scenario thatHagee outlines, what he calls 'fanatical attacks' by Arabs on Israel, particularly Jerusalem, would mount. In response, Christians the world over, he says, must rally behind Israel. At this hour, he insists, 'we must let the world know that if a line has to be drawn, it will be drawn around Christians as well as Jews. We are united and indivisible'.

The city ofJersualem ,Hagee believes, is the crux of the final battle before Jesus' 'second coming'. This city, considered sacred by Jews, Muslims and Christians alike, has been ordained, soHagee argues, by God to be 'under the exclusive control of the Jewish people' until Jesus arrives again. The final battle of Armageddon will, he writes, becentred on this city, with Arabs or Muslims seeking to wrest control of it from the Jews.

In this regard,Hagee says, Christians, for their part, must staunchly defend Israel and must refuse any peace offers, such as allowing for a shared Jerusalem or joint control of the town by Jews and Arabs. In particular, he appeals to the United States to do everything in its power to back Israel and to crush its opponents, claiming this is the only way to win God'sfavour . If America fails to do this, so he warns, it would be crushed by God Himself!

Quoting various verses of the Bible,Hagee describes what he sees as the unfolding of events of cosmic proportions, ushering in a global war the like of which has never been witnessed hitherto and heralding the 'second coming of Jesus'. In this global war, he says, Muslims, whom he regards as followers of a 'false' religion, would ally with the Russians to fight against Israel. This would lead to a global nuclear war, with hundreds of millions being killed.

At this point, the 'Anti-Christ' will appear, attack Jerusalem and will take over thereigns of the world, falsely claiming to usher in peace. But, this grand deception will not last long, and, instead, will only lead to even more devastating wars. At this time,Hagee says, Christians must defend, by every means possible, the Jews and Israel, and wage war against the armies of those opposed to God's 'Chosen Race', the Jews. Only then can they be saved, he insists.

After years of global war and terrible destruction,Hagee writes, Jesus will be sent by God to deliver the world. Mounted on a white horse, he will arrive at the battlefield at Armageddon. Defeating the 'Anti-Christ' and his army, he will establish his global kingdom with his capital in Jerusalem, there to 'rule and reign forever'.

Hagee's description of Jesus' future global kingdom offers little cause to cheer for non-Christians, including, ironically, even the Jews whom he so ardently defends. It would, as he himself makes clear, be nothing short of a global Christian empire, and an antiquated one at that, with kings and queens and presidents still in place! How they would continue to be around when Jesus rules the whole world is a mystery thatHagee leaves unsolved.

Ruled by Jesus,Hagee writes, 'Jerusalem, the apple of God's eye, will become the joy of the world. The city will become the international worship center, and people from all over the world will make pilgrimages to worship in the holy temple. Kings, queens, princes and presidents shall come to the Holy City' to adore Jesus. Presumably, these all will be Christians themselves, forHagee quotes the Bible as predicting that 'at the name of Jesus every knee should bow […] and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father'.

In a more recent book on the same subject, titled Jerusalem Countdown: A Prelude to War,Hagee further elaborates on the theme of a global war against Islam and Muslims that he appeals to Christians and Jews to jointly launch, arguing that this is precisely what Jesus wants to happen before his Second Coming. Not surprisingly, and like other Christian Zionist messianic evangelists,Hagee is convinced that there can be absolutely no room for dialogue with Muslims, principally because, so he argues, Christians and Jews, on the one hand, and Muslims, on the other, do not worship the same God.

In fact, he goes so far as to claim that the God of the Jews and the Christians is the diametrical opposite of the Muslim God. Accordingly, he presents Islam in the most luridcolours . He claims that Islam aims at nothing short of exterminating all non-Muslims and establishing a one-world Islamic government. Islam, he argues, is 'a doctrine of death' which promotes'terrorism', He approvingly quotes George Bush as having declared that America 'is at war with Islamic fascists' and insists that 'This is a religious war' and that 'there is no room for compromise'.

Hagee writes that America, and 'Christendom' more generally, along with the Jews, are now deeply involved in the final war that will supposedly herald the return of Jesus as messiah, a war in which Christians and Jews are pitted against Muslims. All Christians (and Jews), he asserts, must participate whole-heartedly in this cosmic war because, he says, if America loses the war,

'[T]he Law ofShariah , the Islamic law, will rule America and the Western world. Christian churches and synagogues will be burned to the ground. Every Christian who refuses to denounce Jesus to accept Allah will be decapitated […] Radical Islam does not want us to be quiet-they want us to be dead.'

Hagee , like many of his fellow Christian fundamentalists, fervently exhorts America to take the lead in bloody attacks against Muslim states that are opposed to Israeli brutalities, because he sees these as fundamentally 'anti-Christian'.

In this regard, he singles out Iran, one of the most militarily powerful Muslim countries in the world and certainly the most vocally opposed to American imperialism, for particular attack. He claims that Iran is rapidly building up a nuclear stockpile, which it intends, so he says, to use to bomb and destroy Israel and perhaps America.

Before that can happen, he insists, America must take the initiative and invade and destroy Iran, particularly targeting its nuclear facilities. This step, he argues, would actually be 'part of God's plan for the future of Israel and the entire world', in that it would drive the world to the global disaster of Armageddon, 'the countdown that will usher in the end of the world'.

This will be, so he claims, followed by the rise of the Anti-Christ, and then, finally, the Second Coming of Jesus, when all non-Christians, including Muslims, will be slain. In short, a global war against Islam and Muslims is precisely whatHagee , like many others of his ilk, want to see unleashed in the hope that their wild messianic expectations will thereby be fulfilled.

Conclusion

Based on a fundamental hatred for Islam and Muslims, a legacy of many centuries, Christian Zionistmessianism has emerged as one of the most pressing and disastrous threats and challenges of our times. With the massive financial and political clout that it wields, particularly in America, it is the new face of Western imperialism, one that is inherently and fiercely opposed to people of other faiths and even to Christians who do not subscribe to its bloody doctrines.

Islam and Muslims have a special place in the ideology of Christian Zionist messianic fascism: as alleged 'enemies' of God. Based on this bizarre belief, theological sanction is sought for bloody wars against Muslims the world over.

This ideology has instigated and is being used to justify American (and Israeli) imperialist aggression in many Muslim countriestoday, and possibly against Iran in the near future. Clearly, Muslims need to be aware of this dangerous project and take appropriate measures. So, also, do other non-Christians, who, like Muslims, are seen as doomed to hell by Christian fundamentalists.

And so, too, do other Christians, who relate to their religious traditions in different ways and who firmly believe that the Christian Zionist messianic project represents a fundamental betrayal of the message of Jesus Christ, ironically a betrayal being so aggressively perpetrated in his name.

The Governance of ImamMahdi (pbuh ) and Contemporary Models of GovernmentsA 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?" Toanalyse this statement, we willInshaAllah 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 isdemocracy . 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 privatebehaviour 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 since1990 .

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 tosanitation . 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 weanalyse , 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 theAhlul 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

AbuNa'eem has narrated from the bookSefat-ul-Mahdi from AbuSa'eed Khudri that the Messenger of Allah (SAW) said: "I give you glad-tidings aboutMahdi (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. TheMahdi (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.

ThisHadith alludes to one important point -that the leadership of theUmmah , 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 bookEqdud-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 theAhlul 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 thatInshaAllah 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 theHadith 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 arecognised form of vice. Promiscuity is licensed, alcohol is openly sold and usury is entrenched in the economy. Based on theHadith 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 famousDu'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 awaitedsaviour 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 theThe Hope who will putand 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 andfairplay ?

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 thefavourites 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 authoritywho 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 ofKarbalaa ?

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?"

Judging by these statements that we recite, we are extremely far from the ideal model of governance and that is why we are asking about the whereabouts of the Imam (AS) who will come and establish these conditions.