Imam Al-mahdi (as) and Opponents : the Dialectic of Complementarily and Contradiction

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.

"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

Conclusion

• 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.

Title of the article: Mahdism and Messianism utopia: believers attributes at "The Time of Appearance".

"Do not make haste for a matter which is to happen and is awaited, and do not wish for delay in what tomorrow is to bring for you." (1) There is an increasing interest in our society today concerning the appearance of the Messiah for Christians and the Mahdi (a.s. ) for Muslims that will bring God kingdom to earth. Many religions and schools of thoughts have prophesized and predicted it.

The Mahdi (a.s.) is the main eschatological messianic figure in Islam that will bring peace and reconciliation to our suffering world before the "End of Time". His appearance will bring spiritual harmony and order and He will encourage people to live for the needs of "others". The strong believe of the Shi´a religious community in the appearance of the Mahdi (a.s.) has propitiated hope and inspiration to them to accept the responsibility of taking the necessary steps to accomplish all changes needed before his appearance.

"So have no fear of them; for nothing is covered up that will not be uncovered, and nothing secret that will not become known. What I say to you in the dark, tell in the light; and what you hear whispered, proclaim from the housetops." (2)

The appearance of the Mahdi (a.s.) or Messiah is inevitable and sure, but those that believe in His appearance will have to be aware of the transcendental changes that will occur in their life at a personal and professional level. Is no doubt that this is the greatest task that a human being could ever had in his/her life, but, still is a long journey to go and a lot of work to do before His appearance, but a bright future is awaiting us at the end of the "Journey".

Time is now for actions and courage!

Peace be upon al-Mahdi through whom Allah has promised to unite nations, put an end to disunion, and fill the earth with justice. I.- Three key principles of religious utopia o Our Soul is immortal.

"He first created man from clay, tem made his descendants from an extract of underrated fluid. Then he mounded him; He breathed from His Spirit into him". (3)

There is only one true God ,powerful, eternal, immense and infinite in His understanding and will as we are taught by the Sacred Scriptures. He created all creatures, among them men and women, and He made them capable of knowing and loving their Creator. Human beings acknowledge themselves as superior to all the other creatures created by God.

In the profound intimacy of his being as a man, is where he finds his Creator. And it is through this encounter with God that man knows and feels that he possesses a spiritual and immortal soul. There is no deception: by entering his deep interior world, man can attain the truth about his human reality.

Throughout the centuries, human beings have carried out great works with their ingeniousness and intelligence. They have achieved great successes in scientific research, in the empirical sciences, and above all in the domination of the material world. But the activity of human intelligence cannot be limited to phenomenological thought when it was created by God to be able to achieve, with real certainty, that other immaterial, intelligible reality.

The intellectual nature of human beings must perfect itself by means of wisdom, which acts like a gentle breeze attracting the mind of man and his thinking to the search for truth and the love of truth and goodness. Wisdom leads man to the sources of supreme knowledge; it leads him from visible and material knowledge to invisible and spiritual knowledge. However, this step requires the acknowledgement on man's part of his own insignificance in the face of the greatness of God.

Man has access to knowledge through his natural reason and by means of divine faith, because, apart from the things that natural reason can explain, there are the mysteries hidden in God that cannot be known by mere human reason without divine revelation.

When reason searches, illuminated by faith, acknowledging God as the supreme wisdom, it finds - with the help of the gift of God - the intelligence that permits it, by analogy with what it knows through natural reason or through the connection of the self-same mysteries amongst themselves, that he is allowed to discover a part - not all - of God\'s mysteries. However, man will never understand all of God's mysteries, because their nature as divine mysteries surpasses man's understanding, "for we walk by faith, not by sight" (4)

Although faith is beyond reason, God Himself, who reveals the mysteries and inspires faith, put the light of reason in the human soul. In this way, righteous reason demonstrates the fundaments of faith, and, through the light of faith, cultivates the sciences of the divine, while faith, on its side, delivers and defends reason from error and provides it with a diversity of knowledge.

Less scientifically and technologically advanced human communities in the world today are able to show great examples of wisdom and teach those more sophisticated and developed communities the true value of humanity, that value that is tempered by the heart and is filtered through love.