Imam Al-Mahdi (as) and Opponents
Adopting the Qur’anic principle of Imamah, one is naturally positioned to face criticism that one is inclined towards promoting a One-Party government. Imam Al-Mahdi (as) being the representative of good, his opponents may be defined as representing the evil forces. One of the most commonly observed features is the accusation levelled at the Divine party as being dictatorial and a one-party rule.
Conversely, the accusers indirectly manipulate the concept that the distinctive qualities of their party, i.e. the opponents of Imam Al-Mahdi’s (as) Divine revolution are totally free, declaring the ‘Free World’. His opponents claim to protect - at least - elementary human rights such as extreme tolerance, opening the space for diversity, tolerance, and freedom of belief and expression. The logical accusation of human rights promoters to the Mahdis (as) would be negligence of basic rights of peace, security, and freedom.
From the abovementioned elaboration and information, we understand that those opinions are not identical with the actual given facts, either theoretically, or practically. Also, the contradiction was not formed according to Marxist definition, nor is society expected to be formed following Hegelian principles.
The institution (Sunnan At-Ta’rikh) of this dialectical struggle between positive and evil forces reflects a totally different image and a completely different application. A closer realistic scenario to the abovementioned dialectic is that these accusations reflect a self-egoistic Eurocentric nature leading to contradiction followed by complementarity, but towards totally opposite directions.
"وقال الذين كفروا لرسلهم لنخرجنكم من ارضنا او لتعودن في ملتنا فاوحى اليهم ربهم لنهلكن الظالمين، وَلَنُسْكِنَنَّكُمُ الأَرْضَ مِن بَعْدِهِمْ ذَلِكَ لِمَنْ خَافَ مَقَامِي وَخَافَ وَعِيدِ "
"Those who disbelieved told their messengers: "We'll run you out of our land unless you return to our sect!" Their Lord [however] inspired them [as follows]: "We shall wipe out wrongdoers and settle you on the land to succeed them." That is [in store] for anyone who fears My position and fears My threat." Qur’an 14:13-14
CONCLUSIONS:
- Human history is overwhelmed with examples of the contradiction between the good and the evil forces; however this contradiction should be grasped in its natural and human context. The Marxist material dialectic is not irrefutable. Most of the Hegel-Engels concepts were studied and critically discussed. Contradictions within social fields are facts, while any attempt to reject them is detached from reality. The main point is to try to grasp an all-inclusive and thorough model. The ideas of Muslim philosophers such as S. M. B. As-Sadr were analyzed as an alternative to the suggested Models and principles.
- The theoretical study was then supplemented by discussing reality using the most significant phenomenon of the last century, i.e. the Islamic Revolution of Iran, in the light of which, after studying different examples of both Western and Islamic thinkers, the prevailing opinion was presented.
- The effect of the collapse of the Soviet Union in the contemporary world was analyzed, and the introduction of the New World Order, followed by both the Clash and the Dialogue of Civilizations were introduced with their positive and negative elements.
- The ultimate and final holistic solution to fill the vacuum within the intellectual milieu was then presented. A holistic approach capable of being applied to the stark reality of life, presenting a civilized and moral alternative was introduced.
The alternative to the abovementioned theories was established while paving the way for complementarity for each and every active party within the socio-political and economic spheres for both internal and external contradiction, when both parties – evil or good - consciously or unwittingly, will be forced towards interacting within the inevitable social contradiction, then ultimately reaching complementarity, albeit towards opposite directions.
- The holistic approach was presented along with supporting evidence from Qur’anic verses as well as narrations from the Sunnah, and in the light of this theory, we have attempted to understand the relationship between Imam Al-Mahdi (as) and his opponents.
