Comparison of two doctrines: Western globalization and Mahdavi globalization

Comparison of two doctrines: Western globalization and Mahdavi globalization

Dr. Bahram Akhavan Kazemi

Note:

This paper explains the concept and the different interpretations of the increasing phenomenon of globalization and compares the two doctrines “Mahdavi globalization” and “Western globalization”. It describes the features, characteristics, and consequences of either of them, especially in the doctrine of Imam Mahdi’s universal government and thus reveals, in a logical manner, the superiority of the ideal model of Mahdavi globalization for deliverance of humanity and life of the universe in three discussions. It denounces and denies the the doctrine of Western or American globalization due to its material one-sided, arrogant and imperialist nature.

Introduction

Globalization is an undeniable phenomenon in the world today. Due to increasing human development, particularly in the areas of science, technology, information and communication, transportation and... every day, the world is moving more and more toward the progressive realization of this phenomenon. This article explains the concept and different interpretations of this process in three sections. It believes that at present, the phenomenon of globalization is mainly “Western” and specially “American’ in nature, in context of which dominance, arrogance, exploitation and the new imperialism is concealed. Although, one cannot neglect its many progressive and positive aspects, however, its d negative and devastating consequences are undeniable for humanity and the global community.

This article, besides referring to these negative consequences, believes that the doctrine and phenomenon of globalization is basically a positive and necessary phenomenon. One should get best advantage of this strategy and after correction of problems and its proper implementation it should be put at service to humanity; as all the divine religions, especially Islam, and even all human reformers have thought globally and as the teachings of the Quran and Islamic traditions are also global.

The scheme of Imam Mahdi’s government and Mahdavi Globalization is in fact, ideal and final strategy of Islamic cosmopolitan world. It is the final prescription for treatment of the suffering, deprivations and numerous problems of the human society. This paper, compares the characteristics of Mahdavi globalization with the Western globalization – especially in the era of Imam Mahdi. It explains the undeniable superiority of model of Mahdavi globalization for deliverance of humanity and the universe with the help of necessary arguments. In this regard, this research paper intends to answer the following questions:

1. What is the concept of globalization and what perceptions of it exist? What are its positive and negative consequences? What is the real nature of globalization today?
2. Whether Islam and other divine religions also had universal mission?
3. What are the characteristics of Mahdavi movement and doctrine of globalization? Which characteristics result in its superiority on all different doctrines of globalization?

The hypothesis of this article can also be briefly outlined as follows:

“Despite the positive aspects of the phenomenon of globalization, its basic and current nature is Western and particularly American and arrogant. While the universal Mahdavi doctrine and movement, is a superior and supreme model and strategic goal and it will, by God’s will, result in deliverance of humanity and the universe.”

First discussion: The concept of globalization and its various interpretations

First issue: the concept (meaning) of globalization

Globalization is, undoubtedly, one of the most common terms in world in the present decade and it is a serious and trending phenomenon, in in the current fields and the next decade. Journalists, politicians, business organizers, university scholars and others use this term to indicate that a deep phenomenon is occurring, the world is evolving and new order will emerge in the sphere of global economy, politics and culture. However, use of this term in very different cases, by different people for different purposes, is such a lot that it has become difficult to determine the subject of discussion on globalization, functioning of this term and its effects on contemporary theories and politics. Therefore, despite the fact that the term ‘globalization’ is common, yet a comprehensive definition, with clear dimensions and angles, of this new and evolving concept with an age of less than two decades has not been presented. However, various definitions have been presented in this chapter. For example, in a simple definition it is said that globalization is free rotation of capital, labor and information. It is also used to describe a process in which the global economy and the political and cultural forces quickly take the planet under their influence and create a new global market and transnational political and cultural global organizations. According to them the outlook of globalization is the expansion of the capitalist world market, the decline of the nation-state, faster circulation of goods, people, information and cultural forms. In another view, globalization means flourishing of civil society, an agent of reduction of impediments in free trade and deepening of interdependence and it results in assimilating the country and cultures of the world. In this regard, due to development of satellites, expansion of communication and electronic systems and increase in media and use of the Internet and proliferation of media channels and their influence cross-border influence the national borders have either vanished or faded. The countries have lost their former role and in place of internal law, international laws have prevailed. During this process, the geographical, cultural, religious and… restrictions which had shadowed the relationships have disappeared.

Thus, globalization can be defined in terms of processes, on basis of which the people of the world join each other in a single and global and in common sense this concept means ‘merging’ of global markets in the fields of direct trade and investment and displacement and transfer of capital, labor and culture within the framework of free market and splitting of national borders, unconditional global competition, particularly at the level of the big powers, the expansion of technological innovations, continuous growth of modernity and modernism, globalization of production and exchange, and in this respect, the transition of national economies into the global economy, movement from an industrial society to an informational society, decentralization, development of an environment of competition based on integration of global financial markets and the expansion of trade, deregulation and removal of the protectionist terms of internal and national trade.

Thus, based on its existing definition, globalization can be considered as formation of network in which, the communities, which were remote and isolated on the planet prior to it, have integrated on basis of global interdependence and unity. And the relationship between them, whether at individual or at social level, has become very close and face to face. The human identity has escaped from dominance of a fixed single society and social structure and each of the political, social, cultural and economic identities will be influence in the international scope. In short, many experts summarize the characteristics of era of globalization in terms of the emergence of and electronic global village, the revolution of information, the compression of time and space, expansion of the world of knowledge, the end of geography and age of cybernetic. It is a periodic in which ‘transnational’ relations will take place of “international relations” and the global civil society, in form of network of organizations goals and aspirations of which do not have any border, will appear as a manifestation of transnational relations.

The second issue: Different interpretations of globalization

There are different perspectives and interpretations about globalization. Some do not consider globalization beyond a transitional and temporary stage in the history of mankind. Conversely, some others consider it as crystallization of growth of western capitalism and modernization. A third group considers globalization as a major change in world politics understanding which requires new thinking.

In view of some scholars, in different approaches, there are three types of globalization: one is a true and perfect universalism which is moral as well as material. In addition to economic progress it also includes social and political balance and cultural and human excellence. Other is incomplete and defective universalism which is merely economic and single dimensional. Third is the false, arrogant and hegemonic globalization in which, in America is the head of global and looking to expand its power by means of invasions and increasing global dependence on the U.S.

However, perhaps it can be said that there are two main perspectives about the process of globalization: a positive perspective or a negative perspective. In the positive perspective, globalization can use the field of information technology (IT) as a bridge to unite the entire world and its citizens, and reduce or eliminate economic, political, social and cultural deprivations. It can make the desirable religious, moral or at least human norms rule the world and can develop a kind of the best, positive and evolved unity among human beings. The globalization can change the people of the world into a single body so they may think about interests and reformation of one another like a single body and collectively struggle against all disruptive factors in the way of human evolution.

However, based on the second approach, unfortunately, although the current globalization process have some aforementioned benefits, but in reality its main purpose is nothing but consolidation of world and its integration in the common global market in leadership of the capitalist world which led by U.S.A. It is a markets in which all the elements of social life, ranging from economy and politics to culture is interpreted in terms of self-interests arrogance and results in undisputed hegemony of the Western civilization and ever increasing domination of the rich countries over the poor countries. Today, even some Western scholars consider globalization as a potential danger towards "Americanization" of the world.

For this reason, some, like Waller Stein and Don Deutsche have a pessimistic view about globalization and they consider it economization of the world colonization and colonial exploitations of the world because their theory has focused on the hegemonic, clashing and Hobbes-Darwinist aspect of this approach; it is a process which, in fact, promotes the theory of global Darwinism. The Hans Morgenthau’s theory of “politics of power”, Huntington’s theory rather the strategy and doctrine of ‘clash of civilizations’, American policy of neoconservative Crusade wars, occupation, invasion, unilateralism and militarism under the title of war against terrorism, military and security threats and invasion or occupation of countries and the governments are some of the effects and factors of realization of Western globalization. It claims a unipolar global and dominated by capital with hierarchies of power and domination. In addition to use of militarism it also uses new methods and tools of scientific and cultural fool-making and economic and technological bribe. It is not reasonless that thinkers like Polanyi, Scott Gray, Houtan and Frkla describe this process of globalization in terms of westernization, Americanization, and sometimes, neo-imperialism in form of new unipolar order and global village.

Western globalization is and imposed project and social engineering project in macro systematic scope which imposes the Western ideology. Based on neoliberal and capitalis foundations,
 it is spreading the American and western lifestyle and is promoting the culture of utility and originality of capital. The followers of this view consider globalization as voluntary issue which is under control of certain group. According to them, this will is currently in control of the capitalist world. One can say that from this perspective, globalization is a new phase of imperialism which appeared in mutual relationship in the beginning and recently it has revealed it in a global face. “Sean Haley”, an opponent of globalization, considers it as an imposed project and he believes that it has globalized only in certain areas. According to him, during the “90’s”, not only “wealth” has not globalized rather it has concentrated in the hands of a certain group. Although, technology has become very strong as compare to the past, but it has not globalized. Even the economic growth which is the foundation of historical supremacy of capitalism has not globalized.

Third issue: The negative aspects and consequences of Western globalization (in particular)

Thus, as many scholars believe and as it has been mentioned western globalization is one of the most predominant theoretical and practical interpretations of the term and concept of globalization. In the opinion of many scholars, basically globalization by itself results in westernization of the world and is a cover for the domination of capitalism. Therefore, often this term is an alternative word for older paradigms and terminologies such as “imperialism” and “modernity”. Globalization as an alternative of “imperialism” focuses our attention on domination of the highly developed countries on the developing countries or hegemony of transnational corporations on national and local economies. Furthermore, globalization can serve as a conceptual cover to neutralize the fear of people of the world from colonialism. This concept can conceal, by means of its discourse, the new imperialism and continuous exploitation of many countries of the world by the superpowers and giant transnational corporations and thus hide some destructive and brutal aspects of the contemporary progress.

Even in view of some critics, generality of globalization results in destruction of local traditions, the continuous dependence of poor countries on the rich countries, environmental degradation, assimilation of cultures and everyday lifestyles. The range of these critics is very wide. It includes even Marxists, liberals and supporters of multiculturalism who refer to threats to the national sovereignty, local traditions and participatory democracy by the global forces. It also includes the supporters of environment who fear from the damaging ecological consequences of the uncontrolled globalization and the conservatives who consider globalization as a threat to national and local cultures and sacredness of traditions.

Western globalization, with dominance over world economy and politics, seeks to eliminate opposing religions and indigenous cultures. It seeks to manifest the superiority of the Western culture. It has induced the identity crisis in the field of all nations. One of Western thinkers called “Petras” depicts the image of globalization in form of a system based upon cultural imperialism based on the absolute economic dominance of the West. According to him, in this way, cultural imperialism, in terms of implementation of permanent influence and cultural domination on masses by the ruling class of the West to restructure the values, behaviors, institutions and identities of exploited people.

Two other thinkers that “Laibez” and "Katz, who consider globalization as undisputable dominance of western civilization, believe that dominance is what is packed in Los Angeles and then sent to the global village and then it settles in brains of innocent human beings. “Robertson’s” view also contributes to the same concerns:
“Globalization involves pressure on societies, cultures and traditions in terms of their demonstration on the global-cultural scene. It is done with the goal of attention to identity of the concerned ideas and symbols.”

It is noteworthy, that the capitalist world led by the U.S.A also utilizes some scholars and theorists who strongly support American theories of globalization under the shadow of liberal democracy. For instance, in Barker's opinion, globalization is a natural thing due to the expansion of global hegemony of American capitalism and its realization is in interest of all the people of the world. Therefore, American capitalism should satisfy the people under its domination that the American approach is the same phenomenon they demand. Of course, in this process, American hegemony is a natural thing which is in the interest of all people of the world.

Similarly, Francis Fukuyama, who thinks dominance of American civilization and culture and liberal democracy is the destiny of history, states with clear pride:

“A basic process is going on so that a common model of evolution for all human societies may dictate. In short, globalization is like world history of the human being towards achievement of liberal democracy.”

Interestingly, these proudly claims are made in such circumstances that today we are witnessing various crises in the West (U.S.A and Europe) including spiritual crisis, a crisis of legitimacy, identity crisis, moral crisis and financial corruption and environmental crisis. The adverse effects of these crisis have also emerged in a wide spread manner, including: environmental pollution, industrialization and materialization of Western sphere of life, the decline of educational systems, meaninglessness or loss of meaning of life, the alienation of individuals and communities, malformation and failure of families, lack of social justice, control of political parties, restriction of public ideas and beliefs and their practice, the emergence of racial and national prejudices, lack of affection and cordial relations between people, disrespect for the law and the emergence of social vandalism, reduction social security and social welfare, uncontrolled increase in sexual profligates and individual and social violence.

Obviously, these facts indicate that neither the West nor West model of globalization could bring new and ideal meanings of human life in light of materialistic school of liberal democracy. Today, although, the Western society has inclined from liberalism to neoliberalism, but even the most prominent contemporary philosopher of the world" Jurgen Habermas " interprets this new tendency of the West as “wild liberalism”. It is a liberalism which has given no outcome to the world but increase in war, poverty and inequality although it has brought for the Westerners increased power and wealth and a wider gap between rich and poor countries. It has increased their hegemony over the world and instead of global peace it has led to international insecurities.

In the shadow of the western globalization, the powerful owners of cartels and trusts, who, at the same time, have control of the information systems of the world too, hide the path from the eyes of poor nations. Under these unequal circumstances and as a result of this imposed blindness and one-way communication they loot the wealth of the disabled rival. Under these circumstances can a person like Fukuyama talk optimistically about “mutual trust”?

Today, five economic giants i.e. the U.S.A, Japan, France, Britain and Germany have taken under their yoke one hundred and seventy out of total two hundred large cartels and trusts of the world. According to a UN report, the size of financial resources and liquidity of the 358 members of gamblers global oligarchy is equal to financial resources of two and a half billion humans. On one hand surprising amount of power and wealth in the form of multinational corporations , simply break the state borders and national identities and dominate the desired values, i.e. neoliberalism, on the world​. A scholar named “Jose de Castro” has proven in his various works with the help of facts and figures that the earth can feed a population several times larger than the current population and the world can enjoy permanent peace. In his book “Dark Hunger” he has portrayed the contemporary world as follows:

“In our age there is majority not having food and a minority which lacks sleep”. Is not this condition a direct consequence of western globalization? Of course, these negative aspects are not limited to the economy sector and welfare-sickness of rich countries and poverty-sickness of the poor countries rather it also resulted in destruction of foundations of culture, values ​​and ethics. In Horkheimer's point of view, relation of globalization and bourgeoisie is like that of fish and water. Therefore, it is inevitable for bourgeoisie to lay infrastructure of required cultural background in different countries. We can see that economic globalization is resulting in cultural globalization and collapse of values, beliefs and local, national and native subcultures.

Surely the negative aspects of such globalization will not result in elimination of poverty, inequality, discrimination, war, violence, and... One should ask: how such a thing could be expected? While, nowadays, the industrial and postindustrial developed countries have accommodated less than twenty percent of the world population while they have put more than eighty percent of the world's wealth in pockets of their cartels and trusts!

We should belief that unfortunately, the dominant Christian religion and the churches in the West have, also, been unable to deal with such negative consequences of unilateral and imperialistic globalization. The French philosopher “Pierre Bourdieu” goes beyond this claim and accuses the church of coordination with this process and getting benefits from this unhealthy trend. He believes:

“Catholic Church is not the enemy of capitalism. The church is willing to take a handful of the benefits of neoliberalism and demands it from Europe to mix neoliberalism with Catholicism. This is the same “priest-ridden” capitalism.

It is more interesting to know that, unfortunately, today many instances of American aggressiveness and invasions on other independent countries is due to the teachings of “fundamentalist Christianity” and in association with priests and church of this sect of Christianity also known as “Christian Zionism”. Due to its integration with Zionism it believes that Christ will rise again in Jerusalem to save the Jews and destroy all other religions, civilizations and cultures including Muslims. So, in this regard they justify every kind of repression, brutality and criminal acts of Zionism as an act of providing ground for emergence of the promised Christian Savior and his tools. So, the strong association of American authorities with the Zionism can be justified in this way.

After explaining of the different interpretations of globalization, and in particular the negative aspects of Western globalization project, it can be clearly argued that globalization and global government Imam of Mahdi does not have any of the above mentioned negative features. Besides having the angles and dimensions of “globalization”, the real balanced strategy if this project is vast.

Second Discussion: Universalism and universality of Islam

Besides that globalization has always been one of the goals of the great human reformers, essentially, it is rooted in the teachings of the major divine religions. It can be considered as one of the prime causes of all divine prophets and religions, including Islam. Therefore, the term is not new. In fact during the era of Imam Mahdi, he will realize this prophetic mission and goal of the divine deputies and Imams in its best possible form. He will complete this global project because otherwise Khatamiat (finality) of Islam will lose its true meanings, and will change into a meaningless term.

The roots of universality of Islam lie in its quality of being based on innate nature, flexibility of its teachings and movement and adaptation of its Ijtehad based on the circumstances of the space and time. It must be acknowledged that Islam and its commands are harmonious with the human nature which is the constant dimension of human life. That is why Islam is a comprehensive religion and it can be universal. In addition, elements of globalization can be seen in abundance in the Shia school of thought also. Shiite has the greatest share of concomitance with wisdom among the sects. So these elements can be seen in rationality, jurisprudence, justice, and Mahdaviat and trans-temporal and trans-spatial nature of Shiite teachings. All of these elements are emphasized by Shiite.

Here, it is suitable to mention some verses and evidences on universality of Islam. For instance, in Islamic teachings the earth is referred to as ‘house’ and human being is owner of this house regardless of his race, color, language or nationality. In the Quranic thought, man – of every race, gender or class – is the caliph and representative of God on earth:

“و هو الذي جعلکم خلائف في الارض”

“It is He who made you successors on the earth”

This context has come at least three other verses in Surah Younus verse 14 and 73 and Surah Fater verse 39. It explains the general duty of all human beings in this homeland i.e. the earth. Prophets and divine apostles are also guides for all people and they are responsible for education and systemization of the individual and collective life of people so that they may be the managers of all dimensions of human society.

Allah describes the mission of the first most prophet (Adam) as follows:

“و اذ قال ربک للملائکة اني جاعل في الارض خليفة”

“And (remember) when your Lord said to the angels : I want to make a successor on earth”

Allah addresses David in these words:

“يا داود انا جعلناک خليفة في الارض”

“O David! We have made you successor on the earth”

These verses show that a true apostle is Allah’s appointed representative and manager on the entire earth. His is appointed for the entire world and not for a particular region or race. The universal mission of the Holy Prophet Mohammad (Peace be upon him and his progeny) has been mentioned more clearly:

“تبارک الذي نزل الفرقان علي عبده ليکون للعالمين نذيراً”

“Blessed is He who sent down the Criterion upon His servant, to be a warning to humanity.”

“قل يا ايهاالناس اني رسول الله اليکم جميعا”

“Say, “O people, I am the Messenger of God to you all”

with Treason forger .

“و ما ارسلناک الا کافّةً للناس بشيراً و نذيرا”

“We sent you only universally to all people, a herald and warner”

These verses state that like all other divine religions the goal of Islam is reformation of the entire human society in the entire world without taking the man-made geographical boundaries in view. Therefore, these religions including Islam invite all the states and their races beyond geographical boundaries to one religion, government and center. As, in the beginning of Islam, the Holy Prophet wrote letters to the rulers of Iran, Egypt, Abyssinia, Yemen, Rome etc... and invite them to unity and submission to a single management in the human community.

To explain this principle, the words "Al-Insan" and “Al-Naas” have been used many times in the Quran. The word ‘Al-Naas’ has come in Quran nearly 240 times where has ‘Al-Insan’ has been repeated approximately 65 times. It is a general word for all the individuals and the generality and totality of the address is very clear in many cases:

“قل يا ايها الناس انما انا لکم نذير مبين”

“Say, O people, I am only a plain warner to you.”

Or the following verse:

“اني جاعلک للناس اماماً”

“I am making you an Imam of humanity”

In these Quranic addresses, the divine guidance and teachings of prophets have been considered essential for all human beings. And illusive differences and discrimination which may destroy the unity of the society are considered void. Thus, the Quranic view about man and leaders of human society are which do not consider any obstacle or boundary in the way of its high universal and cosmopolitan goals. Quran has clearly emphasized on globalization in the verse 143 of Surah al-Baqara. It is considered as heavy responsibility of the Islamic society. Quran want them to try their best for development of nations and reformation of human communities worldwide. Allah says:

“و کذلک جعلناکم امة وسطا لتکونوا شهداء علي الناس و يکون الرسول عليکم شهيدا”

“Thus We made you a moderate community, that you may be witnesses to humanity, and that the Messenger may be a witness to you.”

Similarly, Quran says in the verse 28 of Surah Fat’h:

“هوالذي ارسل رسوله بالهدي و دين الحق ليظهره علي الدين کله و کفي بالله شهيداً”

“It is He who sent His Messenger with the guidance and the religion of truth, in order to make it prevail over all religions, even though the idolaters dislike it.”

This verse refers to the superiority of Islamic culture so that its competency, as compared to other cultures, for Islamic globalization and creation of pure life for all mankind is made obvious. According to the verses of Quran, such a faithful life will bear divine blessings for the entire world:

“ولو ان اهل القري آمنوا واتقوا لفتحنا عليهم برکات من السماء والارض”

“Had the people of the towns believed and turned righteous, We would have opened for them the blessings of the heaven and the earth; but they rejected the truth, so We seized them by what they were doing.”

Thus, when faith and piety (commitment to human obligations) spread in the community and the people maintain their own and God’s boundaries, definitely the divine blessings will encompass the world. If the Muslim guide the world to this truth, then they can take the helm of the humanitarian globalization in hands and fulfill their aforementioned responsibilities with respect to God and the people in the best manner. Then the Islamic culture will become universal and it lead to promotion of knowledge, wisdom and justice in the world. All the systems of domination and exploitation will collapse.

Third Discussion: Mahdavi globalization and its indicators

As discussed above, Islam is a religion with global principles and ideals. From the very beginning of its emergence, it is seeking to create a pure life on world level for all human beings. Obviously, based on Islamic and Shiite beliefs, Islamic globalization and global pure life will decisively realize in the end of time during the rule of the promised Mahdi. This globalization is not comparable to any project of contemporary globalization, neither theoretically nor practically and even not with respect to its universality. Only its preliminary recognition is possible by means of hadiths. Therefore, we intend to briefly review some of the characteristics of Imam Mahdi’s holy and universal government full of pure life:

1. Universal rule of Islam and end of polytheism and human differences

In Western theories of globalization, most of which are based on liberal democracy, due to belief in moral and value relativism, application the principle of extreme relaxation and tolerance toward all faiths and religions is part of the main claims. The government’s stance based on laicism towards religion is neutral. According to them, supporting one religion means interference in individual liberties and destruction of liberty of belief and expression of belief. This is while secularism or secularization and materialism and originality of worldly affairs is and worldly affairs is on top priority of liberal-democracy-globalization. Whereas, in global government of Imam Mahdi Islam will be introduced to mankind as the superior and transcendent religion without any flattering. And it will be recognized and accepted by them.

Here we list some hadiths approving this claim:

In Tafsir-ul-Ayashi, Muhammad ibn Mas’ud narrates from Rufa’ah ibn Musa that he said: “I heard from Imam Sadiq the interpretation of the verse (وله اسلم من في السموات والارض طوعاً و کرها) (i.e. to Him has submitted everything in the heavens and the earth, willingly or unwillingly):

Imam Sadiq (AS) said : " When the Qa'im of the progeny of Mohammad will rise there will be no place on earth but the Kalimat-ut-Tayabah (لااله‌الا‌الله محمد رسول الله) will be uttered there loudly.”

Similarly, in a detailed explanation of the era of Imam Mahdi’s reappearance, Imam Sadiq (AS) says:

“When our Qa’im will rise... no follower of any religion will remain but he will embrace Islam and will be well known as believer...”

In another tradition Imam Sadiq (AS) said:

My father Imam Baqir (AS) was asked about this verse: “Fight against all the pagans as all of them have fought against you until that no sedition is left on land and the religion may belong to God”,  he said, “Yet the interpretation of this verse has not realized. When Qa’im will rise, those who are present at that time will see how this verse is realized. Then the religion of Mohammad will light up like the end of the night and no trace of infidelity will remain on the earth as Allah has said”.

Imam Baqir (AS) further said:

“There will remain no deserted place in the earth but it will be flourished and no god, including idols etc., but Allah will remain but it will be set on fire and burned.”

In another place, while answering the questions of Mofaddal and explaining the realization of the verse 33 of Surah Tauba in era of Imam Mahdi, Imam Sadiq (AS) says:

“... O Mofaddal! I mention that every kind of differences and conflicts between the nations and religions will be eliminated. And all the religion will belong to Allah and become one (religion only) as Allah has said : (ان الدين عندالله الاسلام) (i.e, the true religion with Allah is Islam) and He has said: (و من يتبغ غيرالاسلام ديناً فلن يقبل منه و هو من الخاسري) i.e. ‘Whoever seeks other than Islam as a religion, it will not be accepted from him, and in the Hereafter he will be among the losers.’

Two. Absolute rule of justice

Everyone is aware that the main characteristic of Imam Mahdi’s global government is justice. Perhaps there may be rare hadiths about the era of reappearance which do not refer to this characteristic, need principle lost thing of human being. Owing to this abundance, we are mentioning just a few hadith in this regard:

The Holy Prophet (PBUH) said:
 ... If one only night may remain from the life of the world, Allah will prolong that night to such an extent that a man from my household will gain the rule... He will fill the earth with justice and equity as it would have been filled with oppression and persecution...

The universal Mahdavi government will implement justice on a widespread level without any discrimination, in the same manner as Imam Hussein AS) has mentioned:

“اذا قام قائم، العدل وسع وسعه عدل البر و الفاجر”

“When the Qa'im rises, justice will spread and this widespread justice will apply on both the corrupts and the righteous ones”.

The said justice will apply in individual as well as social areas of human beings. The following sayings of Imam Baqir (AS) is evidence of this claim:

“Be aware, as the cold and heat will penetrate into their homes, similarly his justice will find its way into their homes”.

3. Comprehensive security and peace

The narratives about the universal government of Imam Mahdi indicate that insecurity and fear will go away from human life and a widespread security will be established in throughout the world. Imam Ali (AS) describe the safety in the reappearance era and widespread security and other blessings like justice in that time as follows:

Surely, if our Qa’im rises, due to his justice and Wilayah, the sky will give rain as it should and the earth will give out its treasures. Hatred will be removed from the heart of Allah’s servants, and their will be reconcile between the beasts and pets such that if a woman will travel from Iraq to Syria on foot she will not suffer. Everywhere she walks will be full of grass and vegetation. She will put her jewels on her head but no beast will hurt nor scare him.

4. Sustainable prosperity and economic growth prevailing richness and elimination of poverty

In Mahdavi globalization movement there are no economic gaps, undue discrimination and poverty resulted by Western globalization. Not only these gaps will be filled rather the human society will gain complete richness and even a single poor will not be found to receive alms and donations. Some examples of narrative evidence which require explanation are as follows:

Imam Sadiq ( AS) says:

When our Qa’im will launch his movement, the earth will become bright with the light of its Lord and the creatures will no more need sunlight and darkness will vanish. People will have very long lives in his government… The earth will reveal its treasures, such that the human beings will see them on ground. Man will seek someone to bestow his wealth so that he may give it to him as a relative or give him Zakat but he will not find anyone who may accept this from him. People will become rich and needless due to the blessings of Allah.

The great Imam has explained the general needlessness in following words:

“...He will make judgments in the people like David and Muhammad (PBUT). At that time earth will reveal its treasures and blessings. No one of you will be able to find anyone to give him charity or bestow on him because all the believers will be rich and wealthy.

Broad, sustainable and flourishing economic and human development due to Imam Mahdi’s universal movement has also been mentioned in hadiths of the holy Prophet (PBUH). The Holy Prophet (PBUH) says:

“يکون في امتي المهدي... يتنعم امتي في زمانه نعيماً لم يتنعموا مثله قطّ، البرّ والفاجر، يرسل السماء عليهم مدراراً و لاتدخّر الارض شيئاً من نباتها

Mahdi will rise in my Ummah... In his time, people will achieve prosperity and blessings which they would not have achieved during any time, including the righteous as well as the sinful person. Heavens will send the showers of blessings upon them and the earth will become richly fertile.

5. Growth and progress of science and technology and development and perfection of human rationality

In today's world which is moving towards globalization, although there has been undeniable scientific and technological progress, but this progress not only has not relieved the injuries of human being and has not given them security, peace,  equality and justice but also there are billions of unknown facts to be discovered which human being is unable to solve. The Western globalization has also not been helpful to eliminate this inability; whereas, during the government of Imam Mahdi (AS), the human knowledge will reach an unbelievable level. Imam Sadiq (AS) briefly express some of the scientific progresses of that time:

“Knowledge is twenty and seven letters. All the sciences brought by the prophets for humanity are not more than two letters. Till today people have not learned more than those two letters. However, when our Qa’im will rise, he will reveal other twenty five letters and he will propagate them among the people. Then he will add those two letters to them and spread all of them among the people.

The traditions explaining the circumstances of the era of reappearance indicate that at that time the minds of the people will attain the highest level of perfection. Imam Baqir (AS) says:

“When our Qa'im will rise, Allah will bless his servants with His attention and their wisdom and understanding will increase”.

In global government of Imam Mahdi, even knowledge and insight, proper, helpful, constructive and instrumental awareness and understanding will spread in the homes and the chains of lessons and discussions will be established for men and women in every here and there of the society.

Imam Baqir(AS ) says:

“تؤتون الحکمة في زمانه حتي انَّ المرأة لتقضي في بيتها بکتاب الله و سنّة رسوله”

“...The wisdom will be bestowed on the people of time of Qai’m in such a manner that even the women will make judgments, fairly and knowingly, according to the teachings of Quran and the Holy Prophet (PBUH), in their own houses will no longer need anyone else.”

In addition to explaining the ideal state of human knowledge and insight in the reappearance period, this narrative reflects the fact that the people in the days of his rule will be educated on the basis of religious rules and regulations. They will learn the commands of Islamic laws and will have such a level of culture that even a house-woman will be able to make judge according to the laws of Quran and the just conduct of Allah’s great Apostle

6. Emphasis on argumentation and persuasion, and gaining public acceptance and satisfaction

The globalization of Imam Mahdi’s era is based on rational arguments and proofs. The sayings of Imam Hassan (AS ) about Imam Mahdi are evidence of this claim:

In the end of time and time of hardship due to ignorance of the people, Allah will raise a man and will support him with His angels. He will safeguard his companions. He will assist him with His signs and dominate him over the planet. Some people will embrace Allah’s religion willingly while the other will do so unwillingly. Then he will fill the earth with justice, light and argumentation. All the people will submit to him. There will remain no infidel unless he becomes a believer. There will remain no sinner but he will become righteous…”

This narrative clearly states that although at start some ignorant people may submit to his government unwillingly but when they will observe his justice and clear evidences and arguments they will willingly submit to his government and accept it full heartedly.

Therefore, the system of global government of Imam Mahdi (AS) should be considered a system which is based on complete legitimacy having acceptance, deservingness and legality. Such a legitimation which cannot be achieved by some modern Western political systems even by means of deception, control and manipulate of public votes and widespread advertising rather it is a result of heartedly agreement of human society and even all other creatures.

7. The real dialogue and argument with other religions

Based on what the narrative implies, in the Mahdavi globalization, although Imam Mahdi will decisively oblige all the monotheists and non-monotheists and followers of other religions to follow lifesaving teachings of Islam but this does not means they will be merely forced to accept ideology Islam; rather, the main focus of Imam Mahdi, as it is evident form his name, will be on guidance of the human community. It is obvious that the guidance itself must be based on persuasion and satisfaction. The narrative suggests that in the very beginning of his reappearance, Imam Mahdi will find the undistorted versions of Psalms, Torah, Bible and... Then, on basis of these original versions he will carry argument and discussion with the followers of the Books. He will rule over them on basis of their books and ultimately they will accept Islam and universal government of Imam Mahdi. In this regard, Imam Baqir (AS ) says:

“I swear to God I can see Qai’m as if he has leaned on the black stone and then asks Allah for his right i.e. caliphate. Then he says: O people! Whosoever will argue with me about Allah, surely I am the most closest to God. O people! Whosoever argue with me about Adam, no doubt I am the closest to Adam. O people! Whosoever argue with me about Noah, indeed I am the closest to Noah. O people! Whosoever will argue with me about Abraham, indeed I am the closest to Abraham. O people! Whosoever will argue and talk with me about Moses, surely I am the closest to Moses. O people! Whosoever will dispute and argue with me about Christ, no doubt I am the closest to Christ. O people! Whosoever will argue with me about Mohammad, surely I am the closest to Mohammad. O people! Whosoever argue and discuss with me about the book of Allah, indeed I am the closest to the book of Allah. After this he will go to the place of Abraham and offer two units of prayers. Then he will pray Allah to give him his right, i.e. caliphate.”

In another narration Imam Baqir (AS) explains the rational, logical and respectful behavior of Imam Mahdi with all the religions in these words:

“When Qaim of AhlulBayt will launch his movement, he will equally divide the property. He will make just judgments about his people. So one, who obeys him, surely, he has obeyed Allah. And anyone who opposes him will surely rebel against God. He is called Mahdi because Allah will guide him to hidden affairs. He will bring out Torah and other books from the cave in Antioch. He will verdict among the people of Torah, Gospel, Psalms and Quran according to Torah, Gospel, Psalms and Quran respectively”

8. Protection and promotion of human dignity and (true) human rights

In globalization of Mahdavi government, human dignity and human rights are not only focused but they will reach their highest level. Imam (AS) expresses the human dignity in the era of Imam Mahdi in these words:

Then he will come to Kufa which will be his home and base. There will remain no Muslim slave except that he will buy and free him. There will remain no debtors except that he will repay his debt. There will remain no Mazlamah except that he will pay it. There will be no assassinated one except that he will pay his blood money... There will be no assassinated one except that he will pay his debt and give livelihood of his family. He will deal with all matters and organize all the works such that he will fill the earth with justice as it would have been filled with injustice and tyranny at time of his reappearance...

Similarly, the Holy Prophet (PBUH) explain the blessings of the era of reappearance. He introduces that time as time of reverence and dignity of Ummah:

In the end of time, that savior of the nations will rise from my Ummah. Allah will water every part of his territory with rain and the earth will be full of vegetation. He will give the common wealth to people justly. He will give importance to livestock. He will give respect in dignity to the Ummah. The Respect for human dignity and human rights will not only practiced by Imam Mahdi (AS) rather his companions will also pledge allegiance with him on basis of compliance with these matters. Imam Ali (AS) explains the characteristics of three hundred and thirteen companions of Imam Mahdi in a long speech:

They will pledge allegiance to him that they will not commit robbery, adultery, not curse a Muslim, will not kill anyone innocently, will not harm honor of anyone, will not attack on anyone’s home, will not beat anyone unjustly, they will not hoard gold, silver, wheat or barley, they will not eat orphan’s property, they will not witness about something they are not sure, will not destroy any mosque, they will not take alcohol, they will no wear silk and fur, they will not bow in front of the gold and silver, they will no block anyone’s path, they will avoid licentiousness, they will not store food made of wheat and barley, the will satisfy on less, they will favor purity and avoid inpurity, they will order to do the right and avoid the evil, they will wear rough clothes, they will make soil their backrest, they will do best Jihad in Allah’s way and... He will also pledge in their favor that he will walk on their path, wear dress like them, to use a source of traveling like theirs; be as they like, be satisfied on less, fill the earth, with the help of God, with justice and it is will be full of oppression, worship Allah as he is worthy, not to have a security guard for him and...

Besides its strength, globalization of Mahdavi government is based on compassion, sincerity and kindness and respect of people without any kind of discrimination. It is a government which will not wake up a sleeping person without reason. Thus peace and soothing will prevail in the human world and society. The holy Prophet (PBUH) explains this situation:

People will take refuge in him as the bees take refuge in their queen. He will spread the justice in the entire world as it would have been filled with oppression. The sincerity, compassion of the early age of Islam will return back to them. They will not wake up any sleeping person without any reason and no blood will be shed unjustly.

9. Rejection of nationalism and racism

There is no place for nationalism and racism in the Mahdavi movement of globalization. It will be thought and acted globally on basis of virtue and meritocracy for the reform of human material and spiritual affairs. One evidence of truth of this claim is selection of 313 companions of Imam Mahdi (AS ) from different countries based on the criterion of virtue, competence and skill. The great writer of the book ‘Imam Mahdi, from birth to reappearance’ has studied and mentioned the names of cities and countries of Imam Mahdi’s companions according to today’s geography. This matter indicate that the global movement of Imam Mahdi is not based on ethnicity and nationality. The criteria of its movement and struggle and selection of its workers are Quranic and divine. And this matter along with other features of Imam’s global government will result in satisfaction of all different inhabitants, nations and systems of the world. Due to complete implementation of justice the world will witness elimination of gaps and deprivations between the nations of the world resulted from arrogance and excessiveness of powerful nations and governments. The talents and abilities and comprehensive restoration of the rights of all human beings and human societies, whether weak or strong, will realized and according to today’s terminology the world will experience harmonious rather than inharmonious development.

Another evidence, which indicates rejection of nationalism and racism in the global movement, is the excess of narratives which suggest, despite that Imam Mahdi is Arab and Quraishi, that in this universal government not only the Arabs and Quraish will not be recognized as elite people but many of them will turn apostate due to the tests and tribulations of Imam Mahdi’s time. Thus a large number of them will be killed by Imam Mahdi. Imam Mahdi will not only not give them any compensation due to similarity of nation, but also due to the decisive principles of Allah, he will cut their head due to their infidelity and will be very harsh with them.

10. Federal-like government and respect for other nations

Many hadiths indicate in addition to its universality and dominance of Islam and Islamic laws in it, in the global government of Imam Mahdi and his globalization all other nations will have freedom to follow the traditions and cultures which are in contrary with Islam under a Federal like government. Imam will guarantee this respect and right for them. We mention some hadiths in this regard:

Imam Baqir (AS) has said:

“When Imam Mahdi will rise the tribal governments will be eliminated”

Yet Imam Sadiq ( AS ) acknowledges:
“When our Qa'im 's will rise, he will send a representative to each region and will say to him: Government is in your control, so act as you find it prudent”

11 . Religious renovation and revival based on new requirements

One of the features of globalization process is to observe the needs of time and space and to move on basis of new developments and to respond to new matters. As expressed earlier, Islam and particularly Shia Islam, always has this flexible as its permanent part due to its nature and progressive Ijtehad-based tradition. Mahdavi globalization system also does not neglect this necessary feature and is fully equipped with it. In era of Imam Mahdi the world will experience new Islamic revival and renovation. Imam Sadeq (AS ) says:

When Qa’im will rise, he will brings fresh and new orders as the Messenger of Allah( PBUH) did in the beginning of Islam and invited the people to new commands.. Imam Mahdi will do things like the Holy Prophet (PBUH). As the holy prophet upset the affairs of ignorance similarly Imam Mahdi will also refresh Islam.

The same expression is found in Imam Baqir’s (AS ) sayings:

“Imam Mahdi will bring new book, new thing and new commands and will be strict with the Arabs.”

In another venerable tradition of this great Imam, he compares the conduct of Imam Mahdi with the conduct of the Prophet (PBUH) with respect to revocation of provisions of ignorance. He says:
“... When Qa’im will rise, he will invalidated the provisions which would be in hands of people during the time of peace with the infidels. He will treat the people with justice.”

In this way the Mahdavi globalization will focus on revival and renovation of pure Islam based on new circumstances. It is obvious that this will result in purification of Islam and thus the followers of this religion will increase. Then there will be no need of exhausting theoretical discussions for understanding of real view of Allah. Most of the Ijtehadi methods will become obsolete. The great scholar, the late Ayatollah Ghazvini analyzes this matter comprehensively in his book as follows:

It is God who knows how will this desired and progressive change become practical, but it seems that many books of jurisprudence and hadith will be renewed and the role of many topics of the books of Usul will come to an end; because, Imam Mahdi (AS) will explain general rules for legal and religious rules due to which the scholars will no more need the discussions of Usul and its rules.

The role of books related to the biographies of the narrators of hadiths and division of hadiths into authentic and non-authentic other such terminologies will come to an end; because these discussions are majorly dependent on guesses and are used due to the absence of Imam Mahdi. However, during the time of reappearance, people will be able to access certain and decisive provisions thus they will no more need them.

Similarly in the era of reappearance, most of the books of interpretation will lose their valid because due to growth of wisdom and deep insight caused by the culture of era of reappearance, people will not give importance to the interpretations arising from extremist views. So, only the interpretations derived from the traditions of the Prophet and Imams will remain intact.

Similarly different recitations of the Holy Quran which do not have any evidence will be removed because people will learn the Quran and its correct recitation as revealed on the heart of prophet Muhammad (PBUH) from Imam Mahdi. They will know its interpretation, message and meanings as intended by God. They will recognize its mysterious wonders and teachings which are still unknown and secret...

12. Dramatic transformation in the field of communications and Media

In the global government of Imam Mahdi, the communications and media will undergo profound and fundamental developments. The simplest expressions present in narratives (apparently) indicate the use of media like television and internet and communicate of people with one another in this way. However, it seems that these narratives indicate to wide range of developments in this regard. It can be said that the communication and media of the Mahdavi era will be far more developed than the modern communication and media.
Imam Sadiq ( AS) says:

“ان المؤمن في زمان القائم و هو في المشرق ليري اخاه الذي في المغرب وکذا الذي في المغرب يري أخاه الذي بالمشرق”

“During the time of Imam Mahdi, a believer in the east will be able to see his brother in the west and similarly his brother will be able to see him”

Or it has been said in a ponderable statement:
“اِنّ قائمنا اذا قام مدّ الله لشيعتنا في اسماعهم و ابصارهم، حتي لايکون بينهم و بين القائم بريد يکلّمهم فيسمعون و ينظرون اليه و هو في مکانه”

“When our Qa'im will rise, Allah will give a special ability in vision hearing of our Shiites so that there may be no intermediate between them and our Qa’im.”

Based on the today’s development in field of information technology, like television and internet, it is not difficult to understand the first narrative. However, keeping in view the second narrative, it seems that the developments of era of Imam Mahdi in field of communication will not be confined to technology and media tools. It will be the believers themselves who, due to the higher levels of their faith, will be given with perfections by Allah and their eyes and ear will have ultra-seeing and ultra-hearing capabilities. They will be able to see and hear one another from anywhere and at any time and similarly they will be able to develop such a communication with Imam Mahdi also. They will utilize the absolute grace of his existence beyond time and space. In this way, they will be permanently present with him for permanent subjugation. It is clear that as everything will gain its ultimate perfection in that era therefore it is not unlikely that human being, as the best creations of Allah, may gain such perfections with the grace of Allah. Due to these developments in nature of such selected people, one can imagine that discovery of all other planets in infinite spaces and revelation of billions of the hidden facts of the universe will not only be possible for human beings of that time rather it will take place in its best possible way under the leadership of the promised leader and uncountable secrets of the universe will be discovered for them

13. Ideal observation of the environmental and animal rights

Unlike Western globalization, the Mahdavi globalization does not have destructive consequences for the environment and its inhabitants, as today the world is facing major environmental problems such as perforation of the Ozone Layer, the greenhouse effect due to gases, global warming, the destruction of forests, the process of extinction of some species, industrial and chemical environmental pollutions… The holy Prophet (PBUH) explains the satisfaction of all creatures, human beings and nonhuman beings from the universal government of Imam Mahdi by means of this expression: (يرضي عنه ساکن الارض والسماء). In another saying he describes the government as the source of prosperity and happiness of all creatures:

“فيفرح به اهل السماء و اهل الارض والطير والوحوش والحيتان في البحر”.

"The inhabitants of the heavens and the earth, birds, fish predators will all be happy and prosperous in his government.”

Conclusion

In this paper, we explained the concept of globalization and its various interpretations. It is mentioned that today, one of the main doctrines of this phenomenon is Western or American globalization. Then we described the totality of the consequences of the said strategy. While not denying its positive consequences, we described negative and destructive consequences of Western globalization. It has been proved that both theoretically and practically this doctrine involves arrogance, hegemony, imperialism and colonization. Due to its conflicting and arrogant nature, this type of globalization is a material, unilateral, artificial and non-universal and secular. It does not have any goal other than global integration in a common global market led by the capitalist world in leadership of the United States. It is profit oriented materialistic market which interprets all the components of the social life including economics, politics and culture in terms of self-interest and arrogance and unquestioned domination and hegemony of the Western civilization and their further domination over other countries and cultures. It claims a militaristic, capitalist and unipolar global society. It can be known as an imposed project and a program of social engineering at the macro level. This system tries to impose the western ideologies based on neoliberalism and capitalism on the entire human community. In this way it seeks to propagate the American and Western lifestyle and westernize the human beings. It wants to promote the culture of consumption and originality of profit and capitalism, eliminate the competing religions and cultures, degrade environment, and promote continuous dependence of weak states on the western countries.

In addition to this, in order to prove the claim of the article, we mentioned the universality of teachings of Islam and deservingness of the doctrine of Mahdavi globalization for presentation of a universal, comprehensive, hopeful, mobilizing model for the development of human society and for rescuing it from the abyss of deprivation and restrictions. Due to the evidences provided in this study, the doctrine of Mahdavi globalization can represent the positive section of the process of contemporary globalization. Obviously, this is only possible in the light of global government of Imam Mahdi and special recognition of its some factors such as the following:

1.  Universal rule of Islam and elimination of polytheism and human conflicts.
2. Absolute rule of justice.
3. Comprehensive security and peace of mind.
4. Sustainable prosperity and economic growth, general richness and elimination of poverty.
5. Growth and progress of science and technology and development and perfection of human rationality.
6. Emphasis on argumentation and persuasion and achievement of public acceptance and satisfaction.
7. The real debate and arguing with other religions
8. Protection and promotion of human dignity and human rights
9. Rejection of nationalism and racism
10. Federal-like government and respect of other nations
11. Religious renovation and revival based on new requirements
12. Dramatic transformation in the field and environment of communications and Media
13. Ideal respect for the environment and animal rights

It is clear that Imam Mahdi’s global government, with these ideal characteristics, will be able to implement in the world the ideal program of globalization of holy government of AhlulBayt and the pure life promised in the Quran.