The Characteristics of Mahdavī Government

The necessity to know the Government of Imām Zamān (mgehr) Looking forward to Imām Zamān (mgher)’s emergence, there are three pillars to be noticed.

• The first, to know the current situation.
• The second, to know the desirable situation.
• The third, to move to the desirable situation.

The first, to know the current situation

We will be really look forward to the emergence, if we realize that our current situation is very bad.

The second, to know the desirable situation       

The desirable situation is the time of Wali al- ‘Asr (mgehr)’s government, after the emergence. Knowing this, includes two parts.

One is theoretical: Where an outward knowledge (which can be sensed by the five senses) about the situation and future of the emergence, creates a desire for us to Wali ‘Asr (mgehr)’s government.

The other is practical: This knowledge comes out from the heart. It revolutionize us from within, and makes us to move. The way to attain this knowledge, is to perform [Shia’] duties and abandon sins.

The third, to move to the desirable situation

The theoretical knowledge creates tendency, but in the practical, the outcome is movement.

 

Wali al- ‘Asr (mgehr)’s government is unique

We can talk about something that already has existed. Not only has Wali al- ‘Asr (mgehr)’s government not have any parallel yet, but also it will not have any, before the emergence. The truth of His Excellency’s government is not [easily] realized; what has been mentioned about the government, is just an apparent interpretation of verses and narrations.

It is wrong to compare Wali al- ‘Asr (mgehr)’s government with others

It is wrong to compare and Imām Zamān (mgehr)’s government with the prophets (pbu th)’s.  It is because Imām Zamān (mgehr)’s government is better and in a higher level than any other governments, and the comparison with the previous governments is a kind of regress [for His Majesty’s government].

The Characteristics of Imām Zamān (mgehr)’s Government.

 

Governing by God’s caliphate:

It means ruling by God. In the time before the emergence, it is the existential1 ruling by God over the whole universe. But after the emergence, the legislative[2] ruling by God will be established.

Governing [people] by God‘s prophets:

Imāms (pbu th) and especially the last Imām [Imām Mahdī (mgehr)] who will save the world.

The one who is an Imām (mgehr) will govern [the whole]. It means, when people meet him, they will find out who and what, they will have been looking for.

Governing [people] by the one, who has infinite knowledge:

[Once] someone asked Imām Sādīq (PBUH), “How much is the knowledge of you, Ahl al Bayt [pbu th]?”

The Imām (PBUH) returned, ‘How much was the knowledge of Asif3?’ The man answered, “Very much”.

The Imām (PBUH) stated, “To compare Asif’s knowledge with our knowledge, is like comparing water vapor that is on the wings of a mosquito, with a vast ocean!”

[Also] Imām Sādīq (PBUH) stated, “Before the emergence, the human will have not even been able to discover the first heaven. But in the era after the emergence, he will travel through all seven heavens”. And that means the Imām (mgehr)’s knowledge is infinite.

Governing [people] by the one, who has the infinite power

It can be said that all powers before the emergence, are is like drops of water on the wings of a mosquito [very small]. But the power of Imām (mgehr), is like a shoreless ocean. In fact, The Imām (mgehr) is to control over the universe.

Governing [people] by the one, who is True

In the era after the emergence, the root of the Truth Tree (Pure Tree)[4] will destroy the root of the Wrong Tree (Devil Tree)[5].

« قُلْ جَاءَ الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقًا » 

“Truth has come and falsehood has vanished”[6]

Imām is the root of truth. It the prayer “Jāmi’ah Kabīrah”, it reads,

“Verily, the truth is always with you, amid you, from you, and to you.”

Imām Sādīq (PBUH) stated, “We (Ahl al Bayt) are the roots of the whole blessing, and our enemies are the roots of the whole evil”

 

Governing [people] by the one, who has infinite justice

The Prophet stated, “God will fill the world with justice and righteousness; after it is filled with corruption and injustice”

Justice means everything must be in the right place. And the justice about God refers to the highest level of relationship with The Worshipped [The Lord].

Justice can be executed in a community in fields of culture, politics, economy, law, military, jurisdiction, etc. …”

In the [following], prayer some examples of justice have been mentioned.

“اللَّهُمَّ أَدْخِلْ عَلَى أَهْلِ الْقُبُورِ السُّرُورَ”

“O’ Lord, may you bring happiness for deceased in their grave”

The one who is the spiritual light for the whole universe

Thanks to Imām [Mahdī (mgehr)]’s existence, God’s light will cover the whole universe. [And] the light is the source of all benefactions.

The one who refreshes the universe

At that time [after the emergence], the universe will be revived, as God stated in Surah Al-Ḥadīd, Verse 17, “Know that Allah revives the Earth after it was dead”.

In the interpretation of that holy verse, Imām Sādiq stated, “It refers to the time of Mahdī (mgehr)’s emergence”.

Governing [people] by the one who has infinite perfection

Then, all aspects of life come to spiritual and material perfection.

Based on the narrations, as an example of material perfection, a man will be given the strength of forty men. [Or] for the spiritual perfection, one’s eyesight becomes perfect, the wisdom [of people] becomes perfect; it signifies that the human moves toward perfection.

Rajʿa7, the base of perfection

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِنْ بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ

God has stated:

“And We have already written in the Psalms after the [previous] reminder that, the Earth is inherited by My righteous servants”. (Holy Qurʾān. Surah Al-Anbiyā, Verse 105)

In that verse, the word “بعد” (“after”) which is following the phrase “لقد کتبنا” (“We have already written”) is for emphasizing. [And] By “کتبنا” (“We have written”), it means that all the prophets (pbu th) were to preach that matter.

because in the Emergence Era, Rajʿa of public is possible too. In Surah Naml, Verse 83 it reads:

وَيَوْمَ نَحْشُرُ مِنْ كُلِّ أُمَّةٍ فَوْجًا مِمَّنْ يُكَذِّبُ بِآيَاتِنَا فَهُمْ يُوزَعُونَ

One day We shall gather together from every people a troop of those who reject our Signs, and they shall be kept in ranks,

There are two periods in the human’s life: the embryonic one, which is named to the period before the emergence. And the birth one, which is named to the period after the emergence.

It means that after the emergence, the whole people are to return, in order to be revived and get perfection. [However], the ones who have somehow grown in the embryonic period, will return. Yet, most of the people are called8 aborted in this period, so they will not manage to return at the time of emergence.

Well, Ahl al Bayt (pbu th)’s return, is to lead the world to perfection. But prophet (pbu th) and common believers will return to be revived, truly grown, and perfected.

In Surah Haj, Verse 41, God taught us the way to be of the people who will return:

الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ وَأَمَرُوا بِالْمَعْرُوفِ وَنَهَوْا عَنِ الْمُنْكَرِ ۗ وَلِلَّهِ عَاقِبَةُ الْأُمُورِ

(They are) those who, if We establish them in the land, establish regular prayer and give regular charity, enjoin the right and forbid wrong: with Allah rests the end (and decision) of (all) affairs.

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Prof: Bāqī

Subject: The characteristics of Mahdavī government

The summery and brief materials of the educational classes of Mahdaviiat knowledge

Provided in Mahdaviiat unit of Masāf institute, Mahdiaran

@Mahdiaran

 

1-Muslim thinkers unanimously agree that within the scheme of creation, God guides every creature towards its physical perfection; from the smallest cell, whose internal processes are governed by a special system, to the most magnificent phenomena in the cosmos – despite all their wonders, whenever they attain a certain station, they require and receive the guidance reserved for that station.

2-Just as the order of life has originated from the boundless wisdom and knowledge of God, guidance about the purpose of man in the system of existence is likewise from God, because the necessary consequence of life and intellect is to have an objective and goal. Aside from the intuitive knowledge that is inherent in every human being and which assists him in recognizing certain truths so that he may freely, without any preconceptions, choose his path based on this essential inner faculty (fitra), external guidance that would strengthen and support the intellect and the fitra is also necessary.

3-Asif bin Barkhiyā is thought to be the Islamic scriptural figure who brought Queen of Sheba’s throne to King Solomon (pbuh) “…in the twinkling of an eye”. Credited with the role of court vizier, it is a story occasionally recounted in middle-eastern lore, but perhaps more so in occult circles. The figure himself is largely unexpounded, as very few references to him are found in classical texts other than through subtle terms in Sura 27 of Qur’an.

4-Refer to Holy Qurʾān, Surah Ibraheem, verse 24

5-Refer to Holy Qurʾān, Surah Ibraheem, verse 26

6-Holy Qurʾān, Surah Al-Isra, verse 81

7-In Shi’a s’ beliefs, it’s an era that a group of people who have died will return to the Earth shortly after the reappearance of the twelfth Shi’a Imam, al-Mahdī (mgehr). It is a belief particular to the Shi’a Muslims. The Qur’an has mentioned the story of some people who have been resurrected after death. Based on some hadiths, a number of perfect believers, as well as a number of complete infidels, will return to this world. The return of Imam ʿAlī (pbuh) and Imam al-Ḥusayn (pbuh) has been especially emphasized. Since there are Mutawātir Aḥādīth about Rajʿa, it is a certain fact. However, details about Rajʿa are not as certain.

8-Here called refers to the special expressions, used in Mahdaviiat.