Unique Global Government from the Perspective of Islam and other Religions

Unique Global Government from the Perspective of Islam and other Religions

Ruhullah Shakiri Zawardahi

Abstract

Purpose of this article is to discuss the future of government, from the view of religions especially Islam. View of divine religions like Islam towards the future is positive and full of hope, whereas this hope and expectancy is resulted in clean living and removing filthiness from the world. In this research, while studying the prospect of religions about future of mankind, it is also tried to focus on Mahdaviat and future of mankind from the aspect of government with the help of intellect, quotations, induction. The present discussion is being propounded in the field of religion and study of religions.

Keywords: Religions, Islam, Mahdaviat, Unique Global Government.

Preface

The topic of unique global government is conflated and linked with various topics like the topics of globalization, futurology from the aspect of revelation’s narrative or wisdom of intellect, the discussions of the end of times, possibility or impossibility of foreseeing the future of world and philosophy of history.

It is tried in this study to map out the future of history and mankind under the domain of a unique global divine government from the perspective of religious teachings, especially Islam; that is a kind of glance at future, through the window of the teachings of religions related with the Promised Savior, without describing other methods of futurology in detail. Result of such a study is verification and establishment of a moral, perfection seeker, divine and human government which will make the man today hopeful and will motivate him. It seems that debating the kinds of human government on the basis of religious scriptures especially Islamic verses and traditions, is a reliable and useful way, because firstly, it is based on the revelation and revelation is always errorless. Secondly some predictions have been realized by now and so, this way has proven to be true.^[1]

One of the common grounds among religions, with respect to Mahdaviat, is the belief in a unique global government. This subject can be proved from two methods as follows:

A: Analytical Method

The necessity of unique global government will become evident by analysis and examination of the common grounds among religions. If it would be asked from the followers of religions that: how will the hope of salvation be accomplished in connection with the Promised and Savior? Is this salvation and freedom from inadequacies, injustice and corruption are self-erupted and without any leadership or organization? Is it possible basically? Are perfectionism and justice, which are the common grounds of religions and most important gifts of the Promised Savior, feasible without a useful establishment or organization? Are perfection and justice possible without a perfectionist and pro justice power?

In all these questions, the answer is negative, because if the human society had the ability to achieve a perfect and real liberty without any plan and divine leader, it had been liberated till now, or in near future. It is still awaiting the perfect salvation and is searching for it in the shadow of the Promised Savior, which proves our point. The Promised Savior also doesn’t have the power to establish the perfection and justice without getting help from the successful and useful powers and without creating an organization and an organized establishment (government), because foes and corrupt elements exist in each and every moment, whom riddance is reliant on government and establishment.

With a short analysis and social political approach, the necessity of a unique kind of global government to accomplish the Promised religious aspirations will become evident. Welfare of social life, future of history and making of human destiny is, according to most of philosophers, in the hands of man himself. The process of formation of history and governments is not a forcible or compulsory matter; instead, it is on the option and will of man, so it can be said that all the followers of religions and sects, who are awaiting the Promised Savior and fulfillment of promises, should come into action. The debut and achievements of ideals are based on establishment of powerful government, because:

1. Politics, which mean the knowledge and skill of leading a government, can be described in simple words as all kinds of manners to manage or improve the personal or social affairs. (Aqabakhshi, 1995, p:262). Politics is one of the inevitable realities of human life. Humans are involved in a kind of political problems every moment. (Robert Dale, 1995, p:11). Only through political process man can hopefully steadfast his life on the basis of intellect and perfection of favorable ideals. (Aalim, 2000, p:24).

2. Government is a framework of values beneath which the life pulls through its course which itself uses the general power to establish these values. (Kargar, 2004, 78). People live under the domain of a state while their growth and welfare depends upon the government. Scientifically, it is impossible to consider the life without government. (Qazi, 1993, p: 177). Government is the manifest and result of power, arisen from political formation of a society, consisting of the elements of people (nation), land (country), state (organization and establishment) and rulership (internal and external authority). (Aalim, -same-, p: 139, Ameed Zanjani, 1998, v: 1, p: 70).

The result of these two matters, politics and human life management, has an unbreakable link with state and government. Salvation and establishment of perfection and justice are the most important gifts of the Promised Savior, which require the establishment of government, thus the prerequisite to accomplishment of individual and social, perfect and public deliverance is the existence of a leader and organization while the inevitable result of accomplishment of perfection and justice is the establishment of a capable global discipline, because perfection and justice are the global phenomena.

B: Inductive Method:

The studies of objectives, attributes, functions and other analogies of the Promised Savior in religions denote that his appearance and conquest will be along with the establishment of government. Traditions, signs and attributes of Savior which are narrated in religions depict that establishment of government and rule over the political circumstances is one of his necessities. It can be concluded from this induction and evaluation of the Promised Savior’s conduct and plans, reported in religions and sects, that establishment of a unique and global government is one of his major programs, which is acceptable for all the followers of religions and is one of their common grounds.

Religion of Zoroaster and the Unique Global Government^[2]

According to beliefs of this religion, three Saviors will come simultaneously at the end of each thousand years after Zoroaster. First of them is the Aushetar who appeared after one thousand years after Zoroaster. Second one, whose name was Aushetar Mah, appeared after two thousand years after Zoroaster. At last, third one, whose name is Saoshyan, will come at the end of the third millennium, which is the one fourth to the total twelve millenniums, named as the end of times while the times will also come to end along with him. (John Benes, 1975, p: 319). According to the sources of Zoroastrianism, history is allegedly comprised of twelve thousand years, which is divided in four periods of three thousand years. All the three Saviors, will come in last and fourth period of three thousand years, which means, Aushetar came in the tenth millennium, Aushetar Mah in eleventh millennium while Saoshyan will come in twelfth millennium. (Shakiri, 2009, p: 182-213). Saoshyan (the great Savior) will circulate religion in the world and will eliminate poverty and indigence. He will save the Lords from Ahriman (evil) and make all the people uniform in thought, word and conduct. (Kamil Suleman, 1984, p: 13).

From this perspective, the end of times is a great era of one thousand years, opposite to the pessimist’s theories who see the history as dark and destroying. End of times is an era of religion and faith in religion, because Saoshyan will circulate the religion in the world while this global circulation of religion cannot be possible without sovereignty over the world. The most important gift of this global government is social welfare and eradication of poverty. Surely, such a generosity is not possible without justice and a just government. Other important endowment of this government is establishment of likeness in thought, word and will. This gift is the highest accomplishment for mankind. End of times, which is the era of piety, contains a single religion, which means, whatever will be decent near Saoshyan, will be circulated, thus there is no scope for secularism (anti religion) and pluralism (various religions with a variety of methods).

It is reported about the last battle of Ahuramazda and his soldiers with Ahriman and his army in sources related with Zoroastrians, which will end with the victory of Ahuramazda. (John Benes, -same-, p: 319). It is clear that war and conquest is meaningless without establishment of useful army and a comprehensive plan. Preserving the victory is the guarantee of a capable government. It is reported in another place as: the rule of the world, its governance and leadership will be in hands of Saoshyan. He, who has the command of “Khunaireh”, will rule the world with the help of his six companions who will be the special individuals.^[3]

Religion of Hindu and the Unique Global Government

Kilki or Kilkein is the Promised Savior of Hindus which is introduced in a way that establishment of a global kind of government is among his reformist programs. Tenth and the last comedown (Autarah) Vishnu, which is called Kilki or Kilkein, will appear like a meteor, mounted on a white horse while having an unsheathed sword in his hand, to eliminate mischief and unjust and to establish justice and virtue. White horse is a sign of power and emergence. He will defeat the Yama or death and will rout out and conquer all opposite forces. (Muwahhadiyan, Attar, 2004, p: 21). He is the one, who will conquer all the human powers… and will endow the earth to Brahmans… all the vicious of world will be eradicated. (Jalali Maqdam, 2002, p: 293-294)

Hindu Promised Savior’s principle of government and its nature is clearly evident from these attributes. Despite apparent racist Hindu religion, their consideration about Promised Savior is not racialist at all, instead it is totally world comprising. (Mowahhadyan, Attar, -same-, p: 117). It is reported in a Hindu book “Basak” as: era of world will be completed on a just king in end of times who will be the leader of angels, fays and men while right and truth be with him. (Sadiqui, -same-, p: 246). It is reported in the book of “Shakamuni” as:

Kingdom and world’s wealth will be completed on the great son of the master of creatures of both the worlds, magnanimous “Kashan”. He is the one, who will rule and command the mountains of East and West. He will ride on the clouds and angels will become his workers. Jin and men will serve him. He will possess the land from Sudan, which is below the equator line, till the land of Tiseen, which is under North Pole and whatever beyond the seas and the divine religion will become the unique religion… (Sadiqui, -same-, p: 242).

Religion of Buddha and the Unique Global Government

Although religion of Buddha emphasizes on individual adequate and ascetic exercises and pays less attention towards social and political problems, it has much to say and has plans about the end of history and establishment of a capable government.

There is a repetitive cycle starting from moral deterioration to its resurgence in the religion of Buddha. A myth starts from a ruler named “Dalhanemi” who will rule the world honestly and justly without the need of force and violence, but it will break out defects and errors in settling the matters among his heirs from his third generation. The rule of this generation will keep saving law and regulations but will become negligent about transfer of wealth to poor. This will be followed by thieves and thefts while execution of thieves will be followed by the lies and at last executions will take place along with bilateral violence and will cause moral deterioration and shortage of average human age. This deterioration will continue till average age will be decreased from eighty thousand years to ten years while all the delightful flavors will be eliminated too and at last, nadir of wretchedness will come. Everybody will come into the form of a wild animal for a week and will run to shatter one another.

Meanwhile, some of them, who will climb the mountains and went into jungles to find shelter, will get their food from grass, then will come out of their hideout after a week and will hug one another and will congratulate while singing joyful songs in gratitude  of being alive. They will then remind how they were caught in such a thing due to their wickedness and evil-doing. Thus they will get determined to avoid all kinds of execution and maleficence. So, the hellish chain will be set in opposite direction and people will keep away from evil-doing. Average human age will reach to eighty thousand years again while the age of maturity will be five hundred years. In those times, there will born a Buddhist named “Mini Yeh” and will get intuited and will reach the stage of Nirvana after practicing ascetic exercises. Likewise a great ruler will rule in India (at Banaras which will be called “Katomani” in those times). They will also praise this ruler as they were praising the ruler “Dalhanemi” in the beginning. (Aalen Wain, 1995, p: 232-235).

In Buddhist theology, he is called Savior or Fifth and Last Buddha who has not come yet and will come to save all people. Some people call him as Seventh Buddha. (Lancaster, 2004, p: 222). Although Buddha religion emphasizes on individual obligations and morals, it believes in the final reform as a result of a social rise and a well-planned social movement. This rise has a reformist nature and it appears in the field by taking over the violence. Meanwhile from this rise and reformist movement, a ruler and leader will appear who is just like that first Buddhist leader (Perfect and Desirable).

Jews and the Unique Global Government

The belief of Savior and Promised is mixed up with government, kingdom and political power in religious culture of Jews and Christianity. The phrase “faith in Messiah” is taken from the word “Messiah” which is the translation of a Hebraic word “Mashiah” (got anointment) which in fact denotes the meaning of kingdom that his rulership will be announced by anointment of sacred oil. In the sacred books of Jews (Old Testament) this word is used to denote the king of times of Bani Israel (Taloot, Dawood and Suleman), but in-between a period of two rulings, this word denotes the upcoming kingdom who is anticipated to bring reforms among the kingdom of Bani Israel and save the people from all devils. One of the forms of hope of Promised Messiah in Jewish religion is as:

Messiah is the son of Dawood. He will rule with intellect and wisdom. He will conquer the big powers of world, liberate people from the government of aliens and will establish a global government in which people will live in peace and prosperity. (Junduqui, 2002, p: 265)

It is also reported about getting inheritance by the anticipators of justice and about the global conquest of the righteous, as:

Don’t be annoyed from the existence of devil and wicked, for tyrants will be uprooted soon and the anticipators of justice will take the earth in their inheritance. And those who are cursed will become scattered and righteous ones are those among people who will inherit the earth and will live in world till it ends. (Psalms of Dawood, 37, p: 9).

It is stated in Old Testament about the Savior of end of times as:

…he will arbitrate the poor towards justice and will surely command in favor of oppressed in earth while hitting the world with rod of his tongue and executing the wicked with a puff of his lips because world will be filled up with divine cognition like as water which fills out the sea. (Isaiah, 1: 10-11).

These points can be derived from this passage:

Just arbitration is not possible without having the government and commanding with honesty encompasses global oppressors too, “he will hit the world with his rod and world will be filled up with divine cognition” means that his program is global and his justice and arbitration is along with divine cognition.

It is reported in another part of Torah as:

And Yahweh (Lord) will be the ruler all over the world. That day, Yahweh will be unique and his name will also be unique”. (Zechariah 9:10-14). This quote is prettily pointing out these two important issues:

Unique divine religion is global and it is a global government which is divinely. He leaves no space for humanistic, secular, liberal, communistic or other governments.

It is reported in another part of Torah as:

And he (the Promised Savior) will arbitrate gentiles and also chasten many nations… (Isaiah 2:4-5). Certainly arbitration and chastening nations will not be possible without a unique government. Appearance of savior is explained interestingly in various parts of Torah, as:

“And many of them who were sleeping in soil of earth, will wake up; but some of them (will wake up) for eternal life and others for eternal shame and contempt”. (Daniel 12:2-3).

This sentence is mentioning nicely about return (Rij’at) of the good and bad people and the philosophy of return (Rij’at). “At last, God will declare the anticipators as inheritors of earth. (Psalm of Dawood 37:9-10, 37:29-30).

Holy Quran also quotes from Musa (AS) in which he is giving good news to virtuous of having good end and taking earth in their inheritance, as:

(قَالَ مُوسَي لِقَوْمِهِ اسْتَعِينُوا بِاللَّهِ وَاصْبِرُوا إِنَّ الْأَرْضَ لِلَّهِ يُورِثُهَا مَنْ يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ) (اعراف، 128).

Musa said to his people: Ask help from Allah and be patient; surely the land is Allah's; He causes such of His servants to inherit it as He pleases, and the end is for those who guard (against evil).

Book of Prophet Isaiah, after giving good news of prosperity to Godly nation, states as:

Because a child is come into this world for us, a boy is given to us and will rule for us. His names will be Strange, Counselor, Almighty God, Eternal Father and Lord of Peace. He will sit on the throne of Dawood. He will establish his government on the basis of justice and equality and there will remain no bounds for his pro peace government. Almighty God has decided this and He will do this. (Isaiah 1:7-9).

It is also reported in the book of Ezekiel as:

“In the times of Messiah, all the destroyed cities will be rehabilitated and there will no more ruins be found in world. Even the cities of Sudoom and Umura will also be rehabilitated” (Ezekiel: 47:12).

It is stated in seventh chapter of the book of Habakkuk as:

“…and may he delay, be awaiting him, because he will surely come and will not hesitate, rather he will gather all the nations around him and will make all of them available for him”. (Makaram Sherazi, without date, p: 5). It is narrated in second chapter of the book of Prophet Hakkai as:

“I will excite all my nations, then the desired one of all the people will appear and I will fill this house will glory, this is decision of God of corps”. (Sadiqui, -same- 338).

Christianity and the Unique Global Government

Salvation of world and establishment of a splendid era following the second appearance (return of Jesus) is one of the earnest beliefs of Christians. “Keep your waists fasten, keep the lamps kindled… be prepared because the hour you are not expecting, son of man will come”. (Luke, 12:35,36,41).

Some of Christians have believed that the last battle of history or war of end of times (Armageddon or Harmagedon) will take place before the return of Jesus… (Halsel, 1998, p:50). According to the book of Apocalypse, the war in the times of appearance is extremely horrible to which some had described as “nuclear war”. (Halsel, -same- p:37-39)

It is reported in a holy book of Christianity:

And I saw the skies opened and a white horse whose rider, named as Trustworthy and Right, was arbitrating and fighting for justice. His eyes were like fiery flames while he had many crowns on his head. His name is written but no one except himself knew it. He was wearing blood contaminated clothing and was calling its name as “word of God”. Corps which was in skies, came after him, mounted on white horses and dressed in clean white coats. Then it came out a sharp sword from his mouth to let him hit people with it, and he will rule over them with a ferrous scepter. (Revelation of John, 19:11-17).

Following points are obtained by a brief review of the above mentioned passage:

Declaration of thorough public readiness for the Promised Savior; commencement of last and deciding battle; leader of this uprising is called Trustworthy and Right who arbitrates and fights for justice; the last stage is government over people.

Thus, the unique global government has spiritual inclination and inborn justice from Christianity perspective. Gospel reports about returning^[4] and monotheistic worship that will occur in the end of times government, which means that doctrine of government is itself evident of its being global and divine, as:

And I saw thrones, on which they were sitting while the government was given to them, and I saw the selves of those who were beheaded due to martyrdom of Jesus and God’s word… and hadn’t accepted his sign on their foreheads and their hands, they came alive and have ruled over a thousand years accompanying Jesus. (John’s Revelation, 20-4-5).

When I, the Promised Messiah, will come along with my splendor and glory and all of my angels, then I will sit on my glorious throne. Then all the nations of world will stand before me and I will separate them… (Matthew, 26:3132).

Mormons (Christian religious sects) used to say:

“We believe that Zion (Jewish state) will be established on this continent (America). Jesus will personally rule all over the earth. Earth will be built up anew and will regain its heavenly glory again”. (Stephen, 1999, p:142). Christian public believes that in future, there will come a day that God’s moral government will be ruling all over the world. Terms “divine government and reign”, “kingdom of heaven” and “kingdom of God” are seen repetitively in Gospels. Reality of the last government of God (kingdom or divine empire) is certainly a most important Christian belief. Kingdom of God means “establishment of government of God on earth and conquest of divine power on the power of evil”. In several Gospels (Matthew), topics of “heavenly government and spiritual realm” are discussed too, but in most traditions from concerted Gospels, discussion is about getting into the government of God or the realm of God’s kingdom.

World is introduced in Christian and Jewish sources, which are written between the years of 200BC to 150AD, as a battlefield between the powers of good and evil. Writers have inscribed about painful punishments and injustice, about lengthy waiting for divine interference and bringing a new era which will be usually named as the kingdom of God and in which the pious nation of God will live in perfection and prosperity. (Kargar, -same-, p:100-101).

Analysis and Application of the Promised Savior

In this article, the Promised Savior will be sketched out from the pattern of establishment of government and political leadership of society. Result of Jewish and Christian statements and beliefs about government of the Promised comes as he will establish unique global government on the basis of justice and fairness, subdue vicious and rebellious and will lead mankind towards prosperity.

Despite searching the right solution, some of the Jewish and Christian theorists have tried to interpret and justify their religion’s certain belief and have deviated from the government and empire of the Promised. During two centuries before the birth of Jesus, there existed a great number of writings about upcoming of God’s kingdom and decline of evil powers where the common image about what would take place, was also present, like the thought as; the world, which is under the rule of evil powers, is a place of abundant pains and grieves till the time when God will rise and take over the evil rulership. Meanwhile many of thoughts about “Messiah” were focused on his victory and military conquest. Perhaps Messiah will be wise, but he should be a warrior and powerful, more than everything, so that he could conquer the evil and start an era of blessings and prosperity. “Essene (a sect from Jews) lived in deserts and had prepared for coming of God’s kingdom.  According to their belief, end of world is near and God is about to establish Messiah’s government all over the world and a new promise with them”. (Kargar, -same-, p: 108)

Church also described the same government of Messiah and kingdom of God in beginning, in the same manner as a thousand years kingdom of Messiah is mentioned in Revelation of John (Kargar, same). Thus, because centuries after centuries have passed and there came no word about Messiah even there is no sign of his appearance till now too, considered the government of God as a spiritual government which is not bound to time and place and which will be established in hearts of the faithful, in the light of Gospel of Luke. It is reported in Gospel of Luke as:

Some of the Pharisees asked Jesus: “When will the kingdom of God commence?” He replied: “kingdom of God will not commence with visible signs and it cannot be said also that it has commenced in this or that corner of the world because kingdom of God is inside you.” (Luke, 7:20, 7:11)

“Heavenly kingdom and spiritual realm” is described detailed in Gospel of Matthew not the kingdom of God. This realm is interpreted in other Gospels, as seen in Gospel of Mark, in a way that the kingdom would not become similar as the kingdom of a person, like imperial system and humanistic kingdoms, in which God would be the emperor or king, instead the reference is towards a divine and spiritual era and a heavenly government. (Aashtiyani, 2000, p: 2940). In most traditions of concerted Gospels, subject is the appearance in government of God or realm of God’s empire.

It should be mentioned that Church has not given up anytime the hope of arrival of Jesus again and has faith on it yet, but little by little it has taken away its emphasis in teachings from this hope and threw it in future while gone more and more towards the faith that Jesus is able to grant deliverance to the faithful at present. (Kargar, -same-, p:109).

Also Jesus himself clearly mentions that no king has been come: “I am not a worldly king. If I was, my followers had must been fighting to not be captured in war with Jewish chiefs. My kingdom is not related to world”. (John, 18:36). Principally Jesus has sufficed himself to only the delivery of divine message and relation with needy and supplicants during his period of prophecy and has not took part in any quarrel and dispute. From other side, several signs and marks of being Savior and Messiah, awaited from Jews, couldn’t be found in him and so, their condition couldn’t get better, thus they started opposing him and so, they hadn’t accepted him as “Promised Messiah”. In fact some of the signs and standards described in old books could not be found in him, for example; he didn’t fight and established no government.

One of the subjects which has found linked with God, is the return of Jesus, but the question is “What is this return for?” Is that for establishing the government of God, salvation and deliverance of faithful and arbitration between sinful and faithful, or…? Referring the text of holy books, these unmentioned points can be found, for example, it is reported in Gospel of Matthew as:

When I, the Promised Messiah, will come along with my splendor and glory and all of my angels, then I will sit on my glorious throne. Then all the nation of the world will stand before me and I will separate them from one another just like as a shepherd separates sheep from goats. I will place the sheep on my right side and goats on the left. (Matthew, 25:31-33).

It is also reported in Romans as:

“Earth will become free from destruction on the arrival of Messiah…” (Romans, 8:21).

There is also reported in Matthew as:

“I will come in with glory of my father, along with angels and I will arbitrate for everyone about his deeds” (Matthew, 16:27), and tens of other samples. Meanwhile following points are necessary to be focused:

1. Kingdom of God (God’s empire) will be established in this world, but its circumstances and condition is vague from the view of Christianity.
2. The link between return of Jesus and establishment of God’s empire is also evident and Christians also have faith in it.
3. Jesus himself have described that his kingdom does not exist in this world, so it is possible that might this message be conveyed to people that he will not come to establish government. Even that according to some other’s belief; kingdom of God is in the other world.
4. “Kingdom of Messiah” has not taken place till now. A number of people had incorrectly thought that Jesus will come soon after his death to establish government; which didn’t happen, and even the millennialism viewpoint has also resulted falsely.
5. Jesus himself did not proclaim his kingdom anytime too. Only in some texts (like Revelation^[5]) it is pointed towards his thousand years long government in an encoded form which doesn’t seems to be valid and clear while no other reason has been provided for its proof also.
6. According to the commentary of some of church fathers, Messiah is king of hearts and his kingdom will not be worldly, instead it is in heavens, which means he will not return to earth and he is out of earth. (Thessalonians I, 4:16).
7. Jesus himself was awaiting the near happening appearance of government of God and the wordings he used to say in this connection, were for a third person (not for his own). The attributes and qualities enumerated for Promised Messiah apply to another person. There is no one except Hazrat Mahdi (Aj) for whom Jesus will also come to accompany and will serve him as Vizier and his counselor.

A cursory glance to the verses of Quran about Hazrat Isa (AS) communicates the reality that the People of Book (Jews and Christians) will bring faith in the reality of Hazrat Isa (AS) in this same world, which means that Jews will realize the legitimacy of Hazrat Isa (AS) and Christianity will also give up the claim of divinity of Jesus and so ground for appearance will be provided.

(وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَي ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَكِنْ شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِنْهُ مَا لَهُمْ بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا بَلْ رَفَعَهُ اللَّهُ إِلَيْهِ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا وَإِنْ مِنْ أَهْلِ الْكِتَابِ إِلَّا لَيُؤْمِنَنَّ بِهِ قَبْلَ مَوْتِهِ وَيَوْمَ الْقِيَامَةِ يَكُونُ عَلَيْهِمْ شَهِيدًا) (نساء، 157-159).

And their saying: Surely we have killed the Messiah, Isa son of Marium, the apostle of Allah; and they did not kill him nor did they crucify him, but it appeared to them so (like Isa) and most surely those who differ therein are only in a doubt about it; they have no knowledge respecting it, but only follow a conjecture, and they killed him not for sure. (Al-Nisa:157).

Nay! Allah took him up to Himself; and Allah is Mighty, Wise. (Al-Nisa:158).

And there is not one of the followers of the Book but most certainly believe sin this before his death, and on the Day of Resurrection he (Isa) shall be a witness against them. (Al-Nisa:159).

Some points can be understood from this verse, as:

Hazrat Isa (AS) did not get martyred nor died, he has gone to heaven near God, the People of Book (Jews and Christians) will bring faith in Hazrat Isa (AS) before his death, all the People of Book have not brought faith in Hazrat Isa (AS) till now, but this great occurrence will take place before his passing away. All this means anticipation and revolution, and because there is nothing to describe the post of caliphate and leadership for Hazrat Isa (AS), it is understood that he will have the post of Vizier and assistant. Imam Baqir (AS) states in the commentary of this verse as:

“ان عيسي عليه السلام ينزل قبل يوم القيامه الي الدنيا فلايبقي اهل ملة يهودي و لاغيره إلا آمنوا به قبل موتهم و يصلّي عيسي خلف المهدي

Hazrat Isa (AS) will return to earth before the occurrence of the day of resurrection and there will remain no nation including Jews and non-Jews (Christians), except those who will bring faith in him before his death, and meanwhile Hazrat Isa (AS) will follow Imam Mahdi (Aj) in Salah prayer”. (Qunduzi, 2006, p:237).

A narration from a conversation, which took place between a Muslim and a Catholic prominent and contemporary scholars, seems interesting, is as:

It is written in Gospel that Messiah will appear. It is a fact, but they (Christians) do not consider it often as global government. Mr. Roth Singer is a greatest catholic scholar from whom Pope and the like often consult for his scientific view. When I was talking with him, I feel that he was avoiding rulership and was not accepting the global government. He was saying: “It is in afterlife while God’s justice will be in full advent and Jesus will execute God’s justice. Then all will be sentenced and rewarded”. (Imami Kashani, without date, no.: 5420)

Religion of Islam and the Unique Global Government

All the religions claim the unique global government in end of times meanwhile Islam has described it in a very solemn and very clear way. Islam has sketched the unique global government very clearly, showed and guided towards the ways to achieve it and has completely described aims of rising, strategic lands, signs of approaching, etc. Quran and Sunnah, two original sources of Islam, have abundant sayings about unique global government, as:

(وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ) (انبياء، 105)

We wrote in the Psalms which came after Torah. “My righteous believers shall eventually inherit the earth”.  (Al-Anbya: 105)

According to a tradition, Imam Mahdi (Aj) and his companions are meant from the term: “righteous believers”. (Qummi, 2011, v:3, p:134). This verse clearly states “the earth”, which means that all the earth is realm of government of the righteous, as it is reported in another verse as:

(الَّذِينَ إِنْ مَكَّنَّاهُمْ فِي الْأَرْضِ أَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ) (حج، 42)

“Those who, should We establish them in the land, will keep up prayer and pay the poor-rate…” (Al-hajj: 42)

Imam Baqir (AS) stated explaining this verse as:

«هذه لآل محمد المهدي و اصحابه يملکهم الله تعالي مشارق الأرض و مغاربها (صافي گلپايگاني، 1419، ج3، ص134)

This (good news) is for the progeny of Muhammad (Peace be upon Him and His Household) and Almighty Allah will endow the kingdom to Mahdi (Aj) and his companions in easterly and westerly lands”. Concurrency of global conquest of right seekers with the religion of right is reported in this verse as:

(هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَي وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَي الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ) (توبه، 33: صف، 9).

He it is Who sent His Apostle with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may Be averse.

Imam Sadiq (AS) states as:

فوالله يا مفضل! ليرفع عن الملل و الأديان الاختلاف و يکون الدين کله واحداً کما قال جل ذکره: «ان الدين عندالله الاسلام» و قال الله تعالي: «من يبتغ غير الاسلام ديناً فلن يقبل منه و هو في الآخرة من الخاسرين؛

Thus I swear before God; O Mufzal! He, who will remove the differences from the people and religions, and all the religions will become unique, like He, whom mentioning is high, stated as: “Indeed the religion near Allah is Islam”, and He then said: “Anyone who will follow the religion without Islam, that will not be accepted by him and he will be among losers”. (Majlisee, 1083, v:53, p:4-5).

Another verse not only emphasizes the global government but also describes some of its goals too, as:

(وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الْأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِنْ قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمْ الَّذِي ارْتَضَي لَهُمْ وَلَيُبَدِّلَنَّهُمْ مِنْ بَعْدِ خَوْفِهِمْ أَمْنًا يَعْبُدُونَنِي لَا يُشْرِكُونَ بِي شَيْئًا…) (نور، 55).

Allah has promised to those of you who believe and do good that He will most certainly make them rulers in the earth as He made rulers those before them, and that He will most certainly establish for them their religion which He has chosen for them, and that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with Me;… (Al-Noor:55).

According to a tradition from Imam Sadiq (AS) regarding this verse, it is being understood that this verse is relating with the government of end of times, which is global and also is in the hands of the Promised Savior, Mahdi (Aj).

لم يجئ تاويل هذه الآية و لو قام قائمنا بعد، سيري من يدرکه مايکون من تاويل هذه الآية و ليبلغنّ دين محمد صلي الله عليه و آله ما بلغ الليل، حتي لايکون مشرک علي ظهر الأرض کما قال الله تعالي: «يعبدونني لا يشرکون بي شيئاً؛

There is no interpretation reported for this verse and when our Qaim (Imam Mahdi (Aj)) will rise, whoever will witness those times, will see the interpretation of this verse while the religion of Muhammad (Peace be upon Him and His Household) will be accepted with belief anywhere it may reach till there will remain no polytheist on the surface of earth in such a way that Almighty Allah has commanded as: “they shall serve Me, not associating aught with Me” (Majlisee, -same-, v:51, p:55; Tabatabai, 1990, v:51, p:168).

Another verse is narrating the sure decision of Almighty Allah about those who are deemed weak, being appointed as Imam and leader and about the earth being inherited to them and their settlement on earth, as:

(وَنُرِيدُ أَنْ نَمُنَّ عَلَي الَّذِينَ اسْتُضْعِفُوا فِي الْأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمْ الْوَارِثِينَ وَنُمَكِّنَ لَهُمْ فِي الْأَرْضِ) (قصص، 5و6)

And We desired to bestow a favor upon those who were deemed weak in the land, and to make them the Imams, and to make them the heirs And to grant them power in the land… (Al-Qasas:5,6)

Imam Baqir (AS) has stated in explanation of this verse as:

ان هذه الآية مخصوصة بصاحب الأمر الذي يظهر في آخر الزمان و يبيد الجبابرة و الفراعنة و يملک الأرض شرقاً و غرباً، فيملأ‌ها عدلاً کما ملئت جوراً؛

This verse is specific to the Lord of Command (Sahib al Amr (Aj)) who will appear in end of times and will eliminate oppressors and Pharaohs (tyrants) and will take all the earth in his control and fill it with justice, just like as it is filled with injustice. (Buhrani, 1996, p:230).

It is said about elimination of oppressors and Pharaohs and establishment of global justice in this tradition. Islam commands to stabilize the government of virtuous as:

(قَاتِلُوهُمْ حَتَّي لَا تَكُونَ فِتْنَةٌ وَيَكُونَ الدِّينُ كُلُّهُ لِلَّهِ) (انفال، 39)

And fight with them until there is no more persecution and religion should be only for Allah; but if they desist, then surely Allah sees what they do (Al-Anfal:39)

Here, the command of Jihad is given absolutely and the sedition or persecution is also mentioned without conditions and both are named here to give the rulership to divine religion. Imam (AS) said:

لم يجئ تأويل هذه الآية، فاذا جاء تأويلها، يقتل المشرکون حتي يوحّدوا الله عزوجل و حتي لايکون شرک، و ذلک في قيام قائمنا؛

Interpretation of this verse is not reported while on the time of interpretation of that command, polytheists will be executed in order to believe in oneness of God and to eliminate the polytheism and that is related with the rise of our Qaim. (Buhrani, 1977, p:78).

Most important aid to the concept of this verse and the Savior’s government’s being global are the verses and Mutawatir traditions (transmitted without interruption) which are declaring Islam’s being seal of religions and global (i.e.: Al-Takvir:27, Al-Aeraf:158), because government of Imam Mahdi (Aj) is the continuation of the government of Holy Prophet (Peace be upon Him and His Household) which has both the ability and the experience of being global. Imam Hasan Askari (AS) gives the good news on the birth of Imam Mahdi (Aj) to his the mother as:

«أبشري بولد يملک الدنيا شرقاً و غرباً و يملأ الأرض قسطاً و عدلاً» (طوسي، 1411: ص128؛ صدوق، 1390: ج2، ص423)

Imam Baqir (AS) said:

«لوقد خرج قائم آل محمد صلي الله عليه و آله يفتح الله له الروم و الصين و الترک و السند و الهند و کابل شاه و الخزر» (نعماني، 1383: ص122)

All the people of world are the addressee of Imam Mahdi’s (Aj) message and call.

«الا يا اهل العالم انا الامام القائم» (حايري، 1404: ج2، ص282)

Evaluation and examination of attributes, programs, achievements and functions of unique Mahdavi government from the perspective of Islam and Tashayyu (Religion of Shia) confirms this fact that the objective of Mahdavi government is the establishment of Justice and fairness on the basis of Islam. This objective is also for the preparation of worship and bondage of Allah too, where establishment of worship and high rank of adoration is also the fundamental objective of creature (and creation), thus appearance and government of Imam Mahdi (Aj) has deep roots in the objective of creation. This is the stage in Islam and Shia, where the faith in the Promised is much higher than the material world and an individual’s life. The Mahdavi government will give result to all the movements of all the prophets.

Explaining the subject that every wise doer has an objective of his doing, we can say that; our wise God, Allah also had an objective of the creation of world and mankind^[6]. World’s objective of creation is to serve the mankind^[7] and the objective of creation of mankind is also the achievement of the ranking of adoration^[8] and the return is toward Allah^[9]. This objective will be achieved in the general and collective form in Mahdavi government^[10]. Honest worship of Allah and Salah prayer, which is symbolization of worship, will become public in the times of appearance.

Model or the overall chart of Mahdavi government is based on “justice” which is the very factor of his government for being global and popular. Socialists have always established their ideal societies and Utopias on the base of justice. Plato, by designing Utopia, was intended to create a deep relationship in whole human society. He considered the unity of all human societies as his basic objective. (Kuvireh, 1981, p:51). Surely such an idea is inapplicable without justice.

conclusion

Principally, reaching to the salvation, perfection and comprehensive justice is difficult and perhaps impossible without a unique converging and uniform system. Therefore the religions, desirous of up mentioned instances, are pursuing a unique system and a unique global government, because the issues like justice, perfection, salvation, and prosperity… were mankind’s lost assets and the desire from ancient times while all the generations are passing through in the desire of the establishment of these ideals, throughout the history. However it is possible that in some of the religions, unique government may not be specified but the interdependency between fulfillment of desires and objectives of the Promised is described as the establishment of government in these religions, while the government is their demand, so it is observed in global political culture that each idea and pondering should appoint ambitions to establish government and cease power for expansion and promotion of its thoughts.

All the religions, especially the religions descending from Abraham (peace be upon him), according to their teachings, believe the setting up of justice and fairness and establishment of government as most serious demands of the Promised Savior because all the prophets were in pursue to achieve a unique objective, on the basis of which all the groups and various spectrums of human gatherings, with all kinds of colors, races and manners, can converge on one place under a flag. Religions not descending form Abraham (peace be upon him) also follow these objectives on a lower level.

Religions descending from Abraham (peace be upon him), like Jewish, however had viewed the world with a nationalistic, racist and bounded vision but have gradually come out from this nationalistic thought and viewed it universally and today have the claim of the Promised government all over the world. On other hand, Islam had always the invitation of universality starting from the right time of its birth while this idea of universality had continued throughout the past centuries, till now. So, according to said verses and traditions, it can be said: firstly, no doubt that government of Hazrat Mahdi (Aj) will be established all over the world and secondly, “the future of world will, inevitably, have a day which will be full of justice and fairness while in which people will be coexisting with peace and harmony and will be wallowed in virtue and perfection”, (Tabatabai, 1995, p:308), while this matter will be accomplished under the shadow of the unique global government.

Sources

1. Aashtiyani, Jalal-al-din, A Research in Messiah’s Religion (تحقيقي در دين مسيح), Tehran, Nashar Nigarish, 2nd Edition, 2000.
2. Aaqa Bakhshi, Ali and…, A Reference Book of Political Sciences (فرهنگ علوم سياسي), Tehran, Markaz Ittela’at wa Madarik, 1995.
3. Ellen Vienna, Lewha waw, Forecasting of Furure (پيش‌گويي آينده), Translated by: Nasir Muwaffiqyan, Tehran, Nashr-e-Nai, 1995.
4. Imami Kashani, Muhammad, Way of Chritian’s Glance on Mahdaviyyat (نحوه نگرش مسيحيت به موضوع مهدويّت), Risalat, No. 5420.
5. Buhrani, Hashim, Al-Burhan Fi Tafseer Al-Quran (البرهان في تفسير القرآن), Qom, Moassisa Bisat, 1996.
6. Buhrani, Hashim, Al-Muhajjah Fima Nazala Fi Alqaim Al-Hujjah (المحجّة فيما نزل في القائم الحجّة), Qom, 1977.
7. Benes, John, History of Religions (تاريخ اديان), Translated by: Ali Asghar Hikmat, Tehran, Nashr-e-Perooz, Third Edition, 1956.
8. Jalali Muqaddam, Masood, Articles and Studies (مقالات و بررسي ها), Tehran, Danishgah Elahiyat Danishgah Tehran, 2002, Daftar 71.
9. Jundaqi, Behrooz, Mehdaviat from the Perspective of Western Religious Researchers and Islamic Orientals (مهدويّت از ديدگاه دين پژوهان و اسلام شناسان غربي), Anticipation of the Promised (انتظار موعود), Second Year, 2002, No. 6, Second Edition.
10. Juobor, Mary, An Introduction to Christianity (درآمدي به مسيحيت), Translated By: Husain Qanbari, Qom, Markaz Mutaliaat Adyan o Mazahib, 2002.
11. G. Gold, Stephen and…, year 2000, Four Conversations about End of Times (چهار گفتگو دربارة آخرالزمان), Translated By: Hasan Murtazavi, Tehran, Behnam, First Edition, 1999.
12. Hairi Yazdi, Ali, Alzam Alnasib Fi Asbat Al-Gaib (الزام الناصب في اثبات الحجة الغائب), Tehran, Murwareed, 1965.
13. Dol, Robert, New Analysis of Politics (تجزيه و تحليل جديد سياست), Translated by: Husain Zafariyan, Tehran, Nashr Mutarjim, 1985.
14. Russell, Bertrand, Do Mankind have Future? (آيا بشر آينده دارد؟), Translated by: M. Mansoor, Tehran, Murwareed, 1965.
15. Russoo, Xan Xak, Social Agreement (قرارداد اجتماعي), Translated by: Murtaza Klantaryan, Tehran, Nashr Aagah, Second Edition, 2001.
16. Shakiri, Ruhullah, Savior in Religions (منجي در اديان), Nashr e Bunyad e Farhangi Hazrat Mahdi Maood (Aj), Qom, 2009.
17. Shamili, Holy Prophet (PBUH) from the View of Various Scholars (پيامبر اعظم از ديدگاه برخي از دانشمندان), Translated by: Husain Masoodi, Ma’arif, No. 35, 2006.
18. Sheikh Suddooq, Muhammad Bin Ali Bin Babwe, Kamal al Din wa Tamam al Nimah (كمال الدين و تمام النعمه), Revised by: Ali Akbar Ghaffari, Tehran, Nashr Maktabah, 2009.
19. Sheikh Toosi, Muhammad Bin Alhasan, Al-Ghaybah (الغيبة), Qom, Muassisa Muarif Islami, 1990.
20. Sadiqui, Muhammad, Glad Tidings of Bible (بشارات عهدين), Tehran, Dar Al Kutub Islamia, 1957.
21. Safi, Gulpaygani, Luftullah, Muntakhab al Asar (منتخب الاثر), Qom, Muassissa Intisharati Hazrat Masooma (SA), 1998.
22. Tabatabai, Muhammad Husain, Shia in Islam (شيعه در اسلام), Qom, Intisharat e Islami, 1995.
23. Tabatabai, Muhammad Husain, الميزان, Bairoot, Moassisa A’alami, First Edition, 1990.
24. Aalim, Abdurrehman, Basis of Politics (بنيادهاي علم سياست), Tehran, Nashr e Nai, Sixth Edition, 2000.
25. Ameed Zanjani, Abbas Ali, Political Jurisprudence (فقه سياسي), Tehran, Nashr e Amirkabir, 1998.
26. Falsafi, Muhammad Naqi, Global Government of Imam of Times (Aj) (حكومت جهاني امام عصر عجل الله تعالي فرجه الشريف), Tehran, Bunyad Farhangi Hazrat Mahdi (Aj), Second Edition, 2000.
27. Qazi, Abulfazl, Basic Rights and Political Institutions (حقوق اساسي و نهادهاي سياسي), Tehran, Danishgah e Tehran, Second Edition, 1993.
28. Qummi, Ali Ibn Ibrahim, Commentary of Qummi (تفسير قمي), Revised by: Musawi Jazayeri, Bairoot, Dar al Saroor, 1990.
29. Qundoozi Hanafi, Suleman Bin Ibrahim, Yanabi ul Muwaddah (ينابيع الموده), Research by: Muhammad Mehdi Khurasani, Kazimiyyah, Dar al Kutub al Iraqiyya, 1965.
30. Kargar, Raheem, Future of the World (آينده جهان), Qom, Bunyad Farhangi Imam Mahdi Maood (Aj), 2004.
31. Kamil, Suleman, Times of Deliverance (روزگار رهايي), Translated by: Ali Akbar Mehdavipoor, Tehran, Nashre Aafaq, 1984.
32. Kuweereh, Alexander, Politics from the Perspective of Plato (سياست از نظر افلاطون), Translated by: Husain Jahanbugloo, Tehran, Khawarzami, 1981.
33. Grese, Halsel, Preparation of Great War according to Prophets of Bani Israel (تدارك جنگ بزرگ براساس پيشگويي‌هاي انبياي بني اسرائيل), Translated by: Khusro Islami, Tehran, Nashr Rasa, 1998.
34. Luis, Linxtre, Buddhist’s Promised Maitreya (ميتريه موعود بودايي), Ali Asghar Shujai, Haft Aasman, Sixth year, Spring 2004, No. 21.
35. Majlisee, Muhammad Baqir, Baharul Anwar (بحارالانوار), Bairoot, Moassisa Alwafa, 1983.
36. Mutahhiri, Murtaza, Uprising and Rovolution of Mahdi (Aj) from the Perspective of Philosophy of History (قيام و انقلاب مهدي عجل الله تعالي فرجه الشريف از ديدگاه فلسفه تاريخ), Qom, Sadra, Fifteenth Edition, 1995, and Majmooa Aasar, Nashr Sadra, Volume:2.
37. Makarim Sherazi, Nasir, Mahdi (Aj); a Great Revolutionist (مهدي انقلابي بزرگ), Qom, Intesharat Matbooati Hadaf, without date, without publisher.
38. Muwahhadiyan Attar, Ali, Typology of Mahdaviat Thoughts (گونه شناسي انديشه مهدويّت), Haft Aasman, Sixth Year, Spring 2004, No. 21.
39. Numani, Abu Abdillah Muhammad Bin Ibrahim, Al-Ghaybah (الغيبة), Tabriz, 1963.