Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

The Era of ImamMahdi ;The New Global

Author: Islamshia-w.com

www.alhassanain.org/englsih

Table of Contents

I. Introduction 3

II. How the West views todays Global order 4

III. What do we intend to do with this current context? 7

References 8

The Doctrine of Mahdism; Tradition and Modernity - Man's relation with Nature; An Anthropological approach, a pathway out of clash and conflict 10

1. "Expectation" 10

2. Viewed through an anthropological aspect and within this dimension, Man's relationship with Nature has a fundamental role to play 12

Christian Zionist Messianism: How It Views Islam and Muslims 15

Introduction 15

John Hagee: Ideologue of Christian Zionist Messianic Imperialism and Advocate Of Cosmic War Against Islam and Muslims 17

Conclusion 23

The Governance of Imam Mahdi (pbuh) and Contemporary Models of Governments A Comparative Analysis 24

Contemporary models of governance - Democracy and Dictatorship 24

Problems with Contemporary Models of Governance 26

The ideal model of governance vs. contemporary models 26

Governance of the 12th Imam (AS) - Governance within Religion 30

Conclusion 33

Bibliography 34

Labor leisure choices under the Divine Economics Frame work 35

Theoretical Background 35

Economics of well-being 37

Theory of resource allocation 38

Leisure Demand 40

Conclusion 43

References 44

I. Introduction

In The Name of Allah, Most Merciful and Most Compassionate

As the collapse of the cold war, we have seen that a new world order has unfolded in the eyes of the West, however, as this worldored unfolds, the West has been in a dilemma on how to define the parameters of this order.

Indeed, numerous theories and political analysis has been proposed by the so called "enlightened scholars" of the West. But the Question now arises: how does Islam and us, the globalUmmah look at this worldaroder and how do we also define our parameters today?An How do we, believers and adherents ofHazrat Baqiyatullah (May Allah hasten his return) prepare in this context?

We as members of the Global MuslimUmmah , may have to look at different angles as well as from different perspectives if we may arrive at a conclusion. This may not be conclusive for all times, it is our humble effort, so that we may be able to move forward intodays age and leave a legacy for other Muslims to come.

As one looks at the different theories expressed and espoused today, I cannot but help but remember the ideals left by those who have come before us, likeHazrat Imam Khomeini (rahmatullahi alayhi ) when he wrote the then president Mikhail Gorbachev and predicted the demise of the Soviet Union, saying; that thelac of a spiritual and moral ascendancy of socialism, being materialistic in nature will ultimately lead to the collapse of the socialist world order. And as one American Scholar has said, as the current trend of Modernization proceeds, the fundamental human value from the worship of God and the virtues ofTqwa ,Imaan andIhsan are replaced by values like vice, vanity, personal interests over the others, self over others, there appearsa ever and more stronger need for us Muslims to propose the need also for the West to study the high, lofty and ethical values of Islam.

In the traditions of the late AliShariati's Ruhshanfekr being today's enlightened individuals, we will attempt to dissect the theories of the new global world order proposed by the West and their worldview and how we must propose to interact with the world in a move to propose also our own concept of a just and humane societybaed onTawheed andAdalah .

In a way, as we, the adherents of our beloved prophet Muhammad (SAWA) anxiously await his honoreddesecendant , how do we view the global events and act towards preparation of a state of ImamMahdi's (ATFS) return to us.

II. How the West viewstodays Global order

After the demise of the Soviet Union as predicted byHazrat Imam (rahmatullahi alyh ), the West has seen that the eternal archenemy of Capitalism and Democracy, i.e. Socialism as represented by the Soviet Union has collapsed; corollary to this the collapse of the Iron Curtain in Germany, the concept of collectivism and state owned enterprises as espoused by communism has eventually became a thing of the past, and even the Sleeping Giant China, has awakened from its slumber to partake in the eventual Capitalization of the world.

As there appeared a clear and present need to define a new global order, a prominent think tank from the West, Samuel Huntington in a response to this need defined a new context,civilizational fault lines... in short, where cultures clash, civilizations and nations would clash. This was the eventual definition of this paper, "clash of civilizations and the rise of a neworder".However , another known Western scholar Edward Said views that the presentation of Huntington preposterous in the senseparanoic .

This is theineventual problem of the causality ofHuntingtons concepts.....from a clash of civilizations, it is surmised that such a clash occurs whenever ignorance takes place.instead of understanding what causes cultures and civilizations to clash, why not also try to look at the parallel sum of things like universal human values that are treasured in every culture and civilization.

The same can be said of looking thethe paralellism of anarchistic andterrrorist groups lingering in the different cultures like the Branchdravidian ,Aum Shinyo or theBaader Meinhof gangs that are much alike theterrroristic manifestations of al-Qaeda or other groups like the Tamil Tigers and the Sin Fein in Ireland.

And as Said says, "But we are all swimming in those waters, Westerners and Muslims and others alike. And since the waters are part of the ocean of history, trying to plow or divide them with barriers is futile. These are tense times, but it is better to think in terms of powerful and powerless communities, the secular politics of reason and ignorance, and universal principles of justice and injustice, than to wander off in search of vast abstractions that may give momentary satisfaction but little self-knowledge or informed analysis.

"The Clash of Civilizations" thesis is a gimmick like "The War of the Worlds," better for reinforcing defensive self-pride than for critical understanding of the bewildering interdependence of our time. "

Whatis needed for civilizations to understand each other is dialogue, pluralistpersepective and an openness to the other. As the West aims also in defining order, it also aims to define states that in its opinion are threats to the stability of the new global order, unconsciously defining these states as "rogue states" at the root of this definition is "viciousness,lack of principle and propensity to engage in unilateral action (Herman, 2006).

it is clear that within that context, it is apparent that those that apparently falls out of context of the Western definition of universal Human values appears to be part of the target of Western Imperialist Hegemony.it then appears that even states that are merely guarding their legitimate interests and protecting their citizens is seen as rogue and therefore in the eyes of the West are viewed as axis of evil.

As the West aims also in defining order, it also aims to define states that in its opinion are threats to the stability of the new global order, unconsciously defining these states as "rogue states" at the root of this definition is "viciousness,lack of principle and propensity to engage in unilateral action (Herman, 2006).

it is clear that within that context, it is apparent that those that apparently falls out of context of the Western definition of universal Human values appears to be part of the target of Western Imperialist Hegemony.it then appears that even states that are merely guarding their legitimate interests and protecting their citizens is seen as rogue and therefore in the eyes of the West are viewed as axis of evil.

What pushes the West to aggressively pursue this Global World Order at the expense of other smaller sovereign states? The answerlies in the fact thatNeoliberalism and Globalization also has played a significant role in the pursuance and aggressive implementation of this policy.

In the total sum of things, the world new order that the west (in the view that is pushed by the United states) proposes is the Globalization of Markets, where nations are forced to co-opt their nationalsoveriegnity in the face of tariffs and trade quotas always in the name of the Balance of Trade (BOT), however, this Balance of Trade always shifts in favor of first world countries,

Transnational Corporations (TNC) that operate their businesses internationally and exploit the cheap labor cost, cheap mineral resources in the Third world at a tremendous profit with no moral conscience of returning even a small portion of their accumulated wealth, taking it abroad.

In short this is best manifestedbydecreasing of government subsidies and privatization of government and owned and controlled corporations, free unrestricted trade by the lifting oftarriffs and barriers (giving rise to the entry of Multinational and transnational corporations ), and the non-intervention of Government in many policies to allow MNC and TNC's to operate as they wish.Neoliberalism also influences first world countries to focus on absolute gains over other nation states.

This puts minor states like for example the Philippines, SierraLeonne , Tunisia or even Egypt at a major trade disadvantage with Trade relations with the West. This normally would put out Muslims stateswho are currently at Economic hardships at the mercy of the West. This is coupled by Globalization which is the international economic manifestation ofneoliberalism .

This in anutshell, causes First world countries dominance over us Muslims, thereby using all available political, diplomatic tools available to them to achieve their pursuit.

What then happens if this fails to materialize or they see a potential area to extend their influence? Perhaps recent events in the Muslim world fromAfhanistan , to Iraq, to Sudan are enough evidence to prove that good intentions are clearly driven by the need to fuel their capitalisteconmies .

We have been always been reminding our brethren to hold to the rope of Allah and to unite to strengthen theUmmah again in the face of adversity.

Now however, despite thisbehemeoth order that the West Wishes to impose upon us, it itself is in the brink of decay as it is largelydependednt as in the words of Norman Angel anotherNeocon proponent, saying: "We cannot ensure the stability of the present system by the political or military preponderance of our nation or alliance by imposing its will on a rival.

(Norman Angell, The Great Illusion, (1909) cited from 1933 ed. (New York: G.P. Putnam's Sons),p . 137.)It only goes to say that in order for their global world order to survive, Global Bullying has become legitimized in the guide of protecting anations vested interest. Never the less, Muslim states also possess the right to protect their collective interests as part of the GlobalUmmah as well as humanity.

At the head of this Global Order, is the United States, being today ruled by theNeoConservatives , this ideology has its ramifications to both US domestic and Foreign policies.

III. What do we intend to do with this current context?

What appears here is a complex web of complex concepts intertwined with each other which we may call theFour microcosms of thewest.The current Global World Order as seen by the west is best dissected by what we can say as the Four Microcosms of the West.these are the ideological tools that they use to look at the world and interact with it.

After seeing that a new world order has arisen, the west as a policy has adopted what we may call as a POST WAR HEGEMONY STRATEGY in dealing with the world.within this context they have underlined a four--set in which they deal with the world which is as follows:

1. They define who are and can be their allies

2. They identify potential threats and enemies and define them as rogue states

3. They apply sanctions to countries which refuse to be bullied under their new world order

1. Creation of economic sanctions by:

1. Primary boycott of countries allied to the West of any economic transactions with the Countrytargetted

2. Secondary boycotts bythreathening Multinational corporations/Transnatrional Companies from transacting business with so-called Rogue States.

2. Application of Political Sanctions by outmaneuvering international organizations like the United Nations Security Council

3. Pressuring states allied with the West to apply pressure or expelling diplomats from rogue states.

4. They create scenarios of which they seek to manipulate the events to their own benefits

1. Political scenarios wherein they aim to create politicaltumoil by fermenting dissension in rogue states

2. International Diplomatic isolation by trying to either neutralize or pressure diplomats from the so-called rogue states for participating in international diplomatic and political actions by either exclusion/expulsion from membership or pressuring other states to actively support actions against these states.

By looking at thisunipolar behemoth movement, we can ascertain that we can apply a new and novelappraoch of countering thisunipolar hegemony. This we may now call a multi-polar approach.

As we all know that the New global world order as espoused in the West and articulated by the United states is that it is to globalized, consumer oriented and prone to machinations of the West who may attempt to influence smaller countries and economies through coercion andpressure .

We must understand that indeed in order to usher in a new global order of Peace, unity, development, social justice....INDEED IT IS INDEED HAZRAT MUNTAZAR must come, but how can we push over an era wherein the appearance of ImamZaman (ATFS) would come to pass.

Indeed we know thathazrat Al-Qaim (ATFS) shall come back as ourHazrat Maasomin (AS) has narrated in theirhadiths .

For such a circumstance to take place we as well must also take part in awakening the globalUmmah as well as the non-Muslim world towards the accomplishment of these goals.

We as a naturalresult, will also apply a series of steps aimed to push for the following:

1. Creation and strengthening of a new non-aligned movement which will advocate the interests of smallerstates.this may also lead the way for the strengthening of pre-existing regional forums where focus will be aimed at strengthening of local regions and states as well as political and economic cooperation among them.

2. Creation of "Centres of Dialogue and Understanding" that aims to popularize the dialogue of civilizations as a response to the Theory of "clash ofcivilizations".These centres of dialogues may be schools, academic organizations Non-government organizations shall be distributed regionally among strategic areas.they shall also be tasked to undertake researches and conferences in the aim of further propagating these concepts.special focus and emphasis shall be given to East-East and East-West Dialogue of civilizations.

3. Creation offora that aims to include other non-aligned states on a regional basis paving the way for the creationmultipolar spheres of influences as well as alignments to ensure that smaller states be not coerced by the west into concessions and that these regional states interests be pursued and protected.

4. Commissioning of regional researches involving an exhaustive study on Islamic pluralism and concepts of dialogue from a localizedpersepective that may equip Muslim scholars and laymen with the proper knowledge, tools and methodology of dialogue and proper interaction with other cultures.

5. Open an International Research Organization for thestudyon how the Concept ofMahdiism can fully assist in the development of both the Global MuslimUmmah and the whole world in general.

No plan is perfect except with the Guidance of Allah, andinsha Allah,. with proper guidance and leadership of thewarasatul al-anbiya'a .mwe shall be successful in the implementation of these projects.

References

Imam Khomeini's (Quddisah Sirruh ) letter to President Gorbachev.

Wikipedia, www.wikipedia.org.

Beyond American Hegemony, By Michael Lind, New America FoundationThe National Interest | May/June 2007

The clash of Civilizations. by Samuel P. Huntington .Foreign Affairs Summer 1993

The Clash of Ignorance. By EdwardSaid.,The Nation, October 2001 issue

U.S. Policy on RogueStates :The concept "rogue state" is highly nuanced. The U.S. does not fall into the category despite its terrorist attacks against Cuba for close to 40 years.

By NoamChomsky.,http ://www.zmag.org/chomsky/articles/z9804-rogue.html/

Neocon 101.The Christian Science Monitor (source: http://www.csmonitor.com/specials/neocon/neocon101.html)

Beyond American Hegemony .By Michael Lind, New America Foundation .The National Interest | May/June 2007

AL-IMAM AL-MAHDI: THE JUST LEADER OFHUMANITY.By : Ayatollah IbrahimAmini.Translated by.Dr .Abdulaziz Sachedina

Discussions Concerning al-Mahdi (May Allah hasten his return)by Ayatullah al-Uzma al-Hajj ash-Shaykh Lutfullah as-Safi al-Gulpaygani Translated bySayyid Sulayman AliHasan First Edition 2000.Publishedby:Islamic Humanitarian Service/Fath al-Mubin Publications.153 Frederick Street, Suite101

The Occultation of the TwelfthImam( A Historical Background) byJassim M.Hussain Published by: TheMuhammadi Trust of Great Britain & Northern Ireland In co-operation with The Zahra Trust, P.O Box 29926 San Antonio TX 78229 USA

The Doctrine ofMahdism ; Tradition and Modernity - Man's relation with Nature;An Anthropological approach, a pathway out of clash and conflict

1. "Expectation".

Islam - with its own concrete culture and reality - can no longer be disregarded. It does represent a pivotal moment. No doubt, it is a key-factor on the stage of history. The sentence "the world is a global village" is a well-known cliché. But this global village is pluralistic in a religious and cultural sense as well, and within this global village Islamiccivilisation has forged its own order and dimension.

Islamic reformism was a modern movement, which came into being in the wake of European supremacy and expansion. It first emerged in the nineteenth century, and gave life to various schools of thought and religious thinking. Neo-reformism is emerging at the dawn of this present new age, the response to foreign challenges, to the integration of the Islamic order into the Western secular/economic system.

Without going into the details of another long, thorny topic, in the following discourse I purposefully leave aside both the political-strategic dimension and ensuing military-security issues on the one hand, and inter-religious dialogue on the other. In these respects there are more appropriate and authoritative forums.

Conversely, I wish to focus my attention on some realities within the Muslim world, its beneficial experience on other peoples'civilisation (with whom it has come into contact), and its own highly significant cultural heritage and legacy within the world order which is nowadays dawning: the Doctrine ofMahdism and Expectation.

Obviously, these notes are the reflection of my academic life and personal experience. Both as a Catholic and as a human being, I have spent many years in the Islamic world, sharing with my Muslim friends sorrow and grief, joyful days and merry events: mutually beneficial relationships, which have largely contributed to shaping some of my worldviews.

The Doctrine ofMahdism has always been at the core of Muslim thinkers and philosophers. In other Religions too, the ideal and doctrine of aSaviour , who will come back one day to judge and reform the situation of the world, represents a focal point, is very deep in thoughts and forges Men's life, attitudes andbehaviours .

The concept of 'Expectation' is a culture. It can give reasonable answers to some essential questions. It can also provide a valuable contribution to certain strategic and anthropological domains and lead to piety, understanding, mutual friendship, hope, felicity, reformation.

Within its broader framework, theMahdism Doctrine can have an anthropological and social impact before and after the age of appearance.

A closer look reveals that one of the major threats for political and civil society undoubtedly derives from new inequalities: the new rich and the new poor, the educated and the ignorant, the powerful and those who - although having riches - have no access to power.

TheMahdism Doctrine can provide us with the hope of a pathway out of conflict and clashes. It is a pathway that, drawing from Tradition and traditional thinking, steps towards Modernity without losing its roots. No human being is despised for hiscolour , race, language, social status, geographical borders.

Piety and friendship nullify distinctions such as wealth, beauty, social rank and position, and replace them with spiritual qualities. Hence, the Doctrine ofMahdism can involve society in its entirety, amalgamating it, creating new links between civil society and political society, and, through an accurate balance between technological development and the preservation of ancient traditions, it can make possible spiritual piety, social and economic justice.

This is the social impact of the Doctrine ofMahdism before the age of appearance. In this period, people have experienced different pathways, which they felt could bring themtranquillity , peace, coexistence, justice and freedom. However, they could not delete disturbances, environmental crises, global disturbance, suffering from injustice and exploitations of all kinds and variousnature , bringing to relativism, instability in faith and religious beliefs, and a positive proliferation of doctrines and dogmas. This is a reality, which certifies that the contemporary Man will never manage to overcome his own barriers if he ignores his divine identity. Within this framework, and with particular regard to Modern-Contemporary times, Man's demand forMahdism and the heavenlySaviour can provide a concrete pathway do deliverhimself from this conditions. Modernism, Post-Modernism, New-Realism are at the core of present-day debates.

The relationship between Man and rationality, between the new-Man and the metaphysical notions through spirituality and worldly morality are amongst the most popular means to releasehimself from psychic illusions and surmount the anxieties of modernity, technology, material concerns and find Man's lost identity.

Butthis pathways can also induce a number of neo-thinkers to prefer the impending process of Modernity to Religion. Religion is studied through the lens of social and humanitarian ethics, pre-posing material/rational interpretation to religious notions. On the other side, a number of traditional researchers state that time and space are not genuine, they have no consistency. So, instead of modernity, they focus on the eternal realities of religion, which enjoy internal, intrinsic unity and are beyond times and all spatial boundaries.

These issues are largely discussed and heard of also in the traditional culture of the ordinary people, and lead us to re-think our own speculative parameters, traditional paradigms and models of society and power, mankind and statehood. In the eyes of this new intellectual trend, through studying traditional sources, it appears that we have not lost (or eliminated) our spirituality and spiritual values, merging all forms in the material and economic dimension of life.

Within this global, traditional insight, today the anthropological impact has a role to play.

Following the science reasoning, and the ancestors' experience, the main principles of Religion never allow us to desist from, or ignore, the religious thinking and sincerity. In religious thought, one has toconform the religious precepts of rationality, human affairs, economics and business, technology, science/sciences and learning, and other subjects, not at the cost of fencing the religious beliefs.

The peaceful coexistence and the growth of Man's knowledge are here, amongst and with us. Undoubtedly,to day we are facing a sharp confrontation between tradition and modernity. I have just very briefly mentioned some pathways to overcome this contradiction. However, any consistent pathway cannot disregard religious tenets.

This is the social impact of the Doctrine ofMahdism after the age of appearance. The study of traditions testifies the need of essential reforms in such fields as social management, economics, business, social and human affairs, experimental sciences and some specific cultural fields.

Some Man's innate needs are common to all peoples, beyond thecolour of the skin, beyond race and language, social status, etc. And religions cannot treat them with indifference. However, disregarding utopian solutions, and on a reduced scale, we must admit that, notwithstanding various schools of thought in both time and space, there are some ideals which are common to all human beings.

Hence, we are facing a global, anthropological approach, a domain without geographical borders, language, race, tribe and other conventions among nations, which can allow us to speculate about solutions for social and individual problems, representing a positive pathway out of conflict, towards social justice and peaceful coexistence.

God is at the centre of the virtuous society, and only His righteousjudgement and His norms can revive what has been sunk into oblivion.

This anthropological impact of the "Doctrine ofMahdism " after appearance, poses some common views, some common concepts such as deliverance, salvation, reformation, Divine dominion and perfection: a universal community, which goes beyond the narrow enclave of boundaries, race,colour and language. We are confronted with a comprehensive order where common sense, pragmatic choices, religious feeling, higher idealism and altruistic concern for humanity's well-being constantly act and interact.

Within this dimension, there are some major features, such as Man's relationship with God, Man's relationship with his self, Man's relationship with society, Man's relationship with nature.

2. Viewed through an anthropological aspect and within this dimension, Man's relationship with Nature has a fundamental role to play

Beyond the new technological and economic dimension, Man and the spiritual dimension of human existence are a critical factor that cannot be disregarded.Modernisation , progress, efficiency, growth, production do not clash with principles such as social justice and economic progress, or with Man's inherent need to transcend and reach out to the Creator.

The global trend of the resurgence of Islam, observable all over the world, does not mean either an unhappy existence or militancy, which must renounce hope of peaceful process of coexistence. It isa orderly and harmonious universe in its nature and direction, regulated by one single Law which binds all its parts in harmonious and orderly sequence.

The task of human beings is to receive, to respond to, to adapt and apply the immutable characteristics of Divine rules. The human intellect - although refined, ambitious, scientific, educated, learned - well, the human intellect has always to swim in the sea of the unknown. Nevertheless, these human activities do not conflict with development and technology; they constitute progress and result in gradual improvement, within the harmony of the cosmic order.

They must take place within pre-determined perimeters and on the basis of a fixed axis. Man religious instinct is a reflection of the organic structure of the cosmos and its interrelated components.

Nature surrounds us. Knowledge and the vision of the world and its order and perfection are translated into a Messianic philosophy of the Divine, a culture which becomes history, order and law. Rationality, historicity of scientific knowledge, nature and experience, nature and human ratio, science and ethics, science and its language, dialogue and mutual understanding, coexistence and love.

As a global insight and from this perspective, Nature and Landscapes are perceived by modern / contemporary Humanity with formal, stylistic and technical characteristics which strongly reflect the teachings of the Divine prophets and their efforts to direct Man to the right way and settle his life and affairs according to Divine laws and within Divine dominion.

Nature and Landscapes, the Environment in its entirety, pertain to the Divine dominion and its Divine Laws.

To study this issue, one must deal with the impact with a world which lives its life in close, intimate contact with nature, a world and a culture which observe nature and the cosmos and perceive them in every detail over the slow march of days and nights, the rhythmical march of the seasons and the lunar cycles.

And when human beings perceive Nature, Landscapes and the Environment as a science, they use knowledge - or the human ratio - through which Man comes nearer to God and to that infinite, spherical and perfect universe which He created, and of which Man feels himself to be an intimate harmonious part.

However, nowadays, we are confronted with a world anda humanity often at odds with nature for their very survival, or for their personal delight and satisfaction. We are confronted with a humanity whose ultimate goal is to reach the maximum control over nature and environment. We are confronted with a world which conditions, manipulates nature and its laws.

And nature takes its own revenges conditioning Man and mankind in its turn. We are confronted with an environment often perceived in its tension with uncertainty and the blind recklessness of modern-contemporary times. It is a culture which - in the struggle to know, to understand the celestial cosmos and its rules, to grasp the secrets of the whole universe - grapples with this universe for its own life and survival in peace and at war.

Thus, this culture disregards Divine laws and order, and provokes environmental catastrophes which arise from ignorance and lead to dramatic ecological crises and environmental disasters.

Hence, the preservation of environment becomes one of the main human objectives in order to preserve homeland and environment beyond geographical boundaries and physiographic frontiers.

Superficiality has often brought to misunderstandings, which prevent us from the attainment of some ideals such as justice, freedom, human rights. This objective must go beyond and behind the present shortcomings ofa modernity linked to one country and one society. This objective must be attained in a cosmic order after the age of appearance, with the growth of Man's knowledge, and within a new World and Order.

Then a bright future can spring out, without allowing us to desist from the religious teachings and principles, surmounting all contradictions between tradition and modernity.

Likewise, environmental and ecological catastrophes can give way to a scientific, religious perception of Nature, which uses knowledge emerging from religious tenets, through which Man comes nearer to God and to that infinite, spherical and perfect universe which He created, and of which Man feels himself to be intrinsic and harmonious part.