Mahdaviat and fate of the conflict between the truth and the falsehood

Mahdaviat and fate of the conflict between the truth and the falsehood

By Rahim Kargar

Abstract:

          One of the most important topics of the Koran is the concept of “truth”, “falsehood” and conflict, struggle and strife between the two throughout the history. From a political perspective, manifestations of truth and falsehood can be analyzed and studied as two groups or fronts: the group of truth which is manifestation and battleground of prophets, the righteous, the oppressed and the monotheists and the group of falsehood which is the party of the devil and collection of vicious criminals, corrupts having wealth, power and deception. There has always been a battle between the two groups due to the conflict of interests and programs (either apparent conflict and war or cultural and intellectual conflict). This conflict is present since the beginning of history and it will continue till a specific phase of it. The issue of strife and conflict between different factions and groups and confrontation is not just a Koranic idea, rather it has also been discussed in other schools of thought and views of scholars, as Kant discussed “clash of good and evil”, Augustine discussed “Battle of Divine City and the Ground City” and Huntington discussed “civilizational war”, etc.

          However, according to Koran and successive Hadiths, this conflict and struggle will end one day with victory of the truth, and the falsehood will be overwhelmed and destroyed. This promised time, is the era of reappearance of Imam Mahdi (AS), who will determine the fate of the conflict between truth and falsehood by means of his global uprising. By help of Allah and support of the believers, he will wind up the scroll of lie of Satan and Satan-like peoples.

          In this research we will discuss the concepts of truth and falsehood in Koran, conflict and struggle between the group of right (virtue, light and faith) and the group of falsehood (evil, darkness, corruption and disbelief) throughout the history. We will also study the fate of these conflicts and struggles.

Keywords: Truth, falsehood, the final battle, promise of truth’s victory, reappearance of the promised Imam Mahdi

Prologue

One of the important concepts in divine religions and schools of thought – in particular Islam – is the presence of two forces and fronts – good and evil, disbelief and belief – in the society, and their conflict and contradiction. In fact, human society has witnessed continuous and erosional conflict and war between these two groups. On one side there are supporters of truth and God-seeking while in the other fronts there are supporters and henchmen of falsehood and wickedness. Goals, motives, programs and functioning of the two groups, in most cases, are different and opposite and they do not share common benefits and objectives. The agents and organizers of both groups also have separate and opposite doctrines, beliefs, opinions and behaviors, therefore they have always had longtime cultural, military and intellectual hostility. Based on this hypothesis, the following major question comes to mind: “What is the end and fate of this conflict?” In this research we will answer this question in the light of Koranic verses and the hadiths which describe and interpret those verses. The topic of “truth and falsehood” has been discussed in Koran extensively due to its different dimensions, but we will discuss only a few of its angles.

          Aggregate study of Koranic verses, interpretations and Hadiths reveals that the dispute between truth and falsehood is not eternal and ceaseless rather it should reach a certain end in a certain period of time and the history should come near to its peak point with victory of either of them over the other. This article is intended to explain this peak point and final destiny of the dispute between truth and falsehood.

          It is worth mentioning that in addition to the divine religions some scholars and intellectuals have also discussed the dispute and conflict among people and have imagined an end of it. First, opinions of some of them will be mentioned briefly then the perspective of Holy Koran in this regard will be explained.

Political and social aggression

Throughout the sociopolitical life of mankind, there have always been complications, gaps and conflicts in societies on the basis of which different divisions and opposing and hostile forces have come into being. Recognition of conflicts and gaps plays an important role in analysis and study of different events and accidents and results in understanding and recognition of effective social forces in the society. Social groups and forces do not come into being accidently; rather they are based on various interests present in the society. Usually such interests take place around the social gaps. Some sociologists have talked about conflict and contradiction rather than gap. It seems that social conflicts and contradictions refer to a more general concept as compared to social gaps. Political life, in several ways, is affected by the social gaps and the way of formation of these gaps.

These gaps can outbreak in different forms like the sectarian gaps, the gaps between the religion and government, national, linguistic and racial gaps and so on; and they can be long term or short term. In a wider and more global scope of the topic, we can refer to civilizational, religious and cultural conflicts and contradictions. Such gaps usually have long historical background and encompass various regions of the world and result in relatively more widespread and continuous conflicts. Some scholars and intellectuals have paid attention to this concept and on the basis of it, they have depicted the conditions of human life in the past, present and future.

Kant and conflict of good and evil

Kant's viewpoint is a description of the fight between good and evil inside human being and outbreak of effects of these two motivations in his social behavior and hope for the ultimate triumph of good over evil in man and in his actions.

According to him the world began from the source of goodness; but at the very beginning evil entered in the nature of man due to his mistake; nevertheless the movement of the history is towards improvement. The rule of evil in the form of opposition and conflict between two principles of good and evil realized by moralities and immoralities continues to exist inside human being. According to him a good example of this opposition is the conflict between Jesus (AS) and his opponents, physically demonstration of which ended up in his torture and gallows.

The victory of good over evil – as desired by Kant – is formation of divine rule on earth. The wise life of human comprises of his war against the evils and immoralities until he is freed of bondage of sins and impurity. This is the hardest battle of man against wickedness and oppression.

2. Augustine and conflict of Divine city and earthly city

According to St. Augustine, the progress of history is like conflict and struggle between two societies – the divine city and the earthly city (the city of people). What make this conflict and struggle significance is faith and self-satisfaction which is gained by means of revelation and faith in victories of divine city. According to him the end of the history is beyond the history and the purpose of God’s will tends to salvation – not progress of worldly events.

While St. Augustine was writing about the divine city, the Goths invaded Rome; therefore his philosophy was a promise of better life. He used to say: the divine city is the eternal role model for mortal human city. The kingdom of heaven is everlasting.

According to him the political struggle in the universe is not between these two governments rather it is between the divine city (heavenly society) and the earthly city (earthly society). The heavenly society is the representative of Worship of God while the earthly society is the representative of selfishness. The Divine society comprises of pure ones and the selected ones of God and it is eternal while the earthly society is specified to the sinful ones and is temporary. This duality also exists inside human beings’ nature in which the two forces i.e. good and evil are always in conflict with each other. In the end, it is the divine city or heavenly society which will achieve the final victory.

3. Huntington and clash of civilizations

Huntington considers the end of cold war as the beginning of a new era called “clash of civilizations”. In his hypothesis: the main point of conflict in the world – which bears an ideological color rather than economical – is the wide gaps between the human beings and the “boiling point” of the clashes will only and only have cultural nature. Government – nations will remain as the most powerful players in the world, but the major clashes in the global scope will occur between the nations and groups having different civilizations. “Conflict and clash” of civilizations will eventually cast shadow on global politics. The lines and gaps between the civilizations will be the barriers of war in future. The clash of civilizations will draw the last stage of evolution of challenges in the world.

In fact it is the turn of war between the civilizations; and it is the war between Islam and the west!!! According to him the difference of civilizations is fundamental and the civilizational awareness itself is continuously increasing. He divides the living civilizations of the world into seven or eight civilizations (Western, Japanese, Islamic, Hindu, Confucian, Orthodox, etc.). Revival of religious life is a source of filling the continuously increasing identity gap and the duplicitous behavior of the west has resulted in civilizational self-awareness. Therefore, the cultural characteristics and differences are unchangeable. Today, the fault lines between the civilizations have replaced the political and ideological boundaries of the cold war period and they serve as sparks for creating crises and bloodshed. The fourteen centuries long enmity between Islam and the West is increasing and the relations between these two civilization lead to deadly events. Thus, the "clash of civilizations paradigm" precludes other global issues and in the new era, a new deployments, based on civilizations, are formed. Finally, the Islamic and Confucian civilizations, together, will stand against the West. In fact, civilizational clashes are the latest step in the evolution of conflict in the new world.

4. Ramonet and different conflicts and threats

According to Ignacio Ramonet, the world has become more complex and dangerous than ever before. Observing the increase in forces of chaos and malformations, human being becomes confused. Although, everything is interdependent and integrated, yet everything is in the state of struggle and conflict with one another. Today, human being is experiencing overall failure and reconstruction of geostrategic forces, social forms, economic factors and cultural structure. In the new world order, the feeling of danger and chaos, replaces great hopes. On the eve of the third millennium, anyone can imagine that instability is the only inevitable problem, and a sort of global adversity is spreading everywhere in an atmosphere of despair.

From geopolitical point of view, the world is suffering from a great chaos: on one hand increase in economic regionalization (like European Union, etc.) and on the other hand revival of nationalization, increase in integrity, partition of countries and minorities demanding independence. In fact, new sprouting of nationalism, religiousness, and sectarianism, etc. has grown with full strength and it opposes the global unity program (unipolar order). Nowadays, these historical forces – which had long been still due to fear – have gained a momentum like a terrible storm. United Nations Organization is also not prepared to deal with the new violence.

5. Islam and the conflict between the truth and falsehood

The above mentioned and other viewpoints clearly tell about continuous and decisive conflicts in history and although correctness of some of them is ambiguous but even then they depict a part of human life realities. However, the most perfect and accurate opinion about conflict between the human beings belongs to Islam and its revealed teachings (conflict between truth and falsehood). According to Islam, history is the scene of presence and conflict of two groups – truth and falsehood – and two ideas dominance and truthfulness; i.e. it is an area of activities and efforts of the followers of both truth and falsehood to achieve their ideals and objectives. In society, some people are supporters and followers of truth while others support and follow falsehood. Some of them follow the path of truth, goodness and virtue which is the path of the prophets and the pious ones while some others follow the path of Satan and deny the teachings of the prophets and oppose them. The followers of truth are after spreading the moral virtues, realization of justice, faith in God, His worship and service to Him, and avoiding wealth, power and deception; whereas, the followers of falsehood are after accumulating wealth, oppression, disbelief, immorality, corruption, justice avoidance, sensuality, etc.

Conflict of Truth and Falsehood

One: Truth and Falsehood in Koran

          Koran has discussed the issue of truth and falsehood with great concern. The word ‘Haq’ (truth) and its derivatives have repeated 287 times while the word ‘Batil’ (falsehood) has come 35 times in Koran.

          In dictionary, ‘Haq’ is the opposite of ‘Batil’. Its meanings and derivatives in Koran are as follows:

1. To be established and become obligatory:

فَرِيقاً هدَى وَفَرِيقاً حَقَّ عَلَيْهِمُ

“He guided some of them and some (who were not eligible) misguidance has been determined established against them”

2. To be eligible and capable:

وَأَذِنَتْ لِرَبِّهَا وَحُقَّتْ

‘And hearkens to the commands of its Lord, doing what it should’

3. To commit something:

فَإِنْ عُثِرَ عَلَى أَنَّهُمَا اسْتَحَقَّا إِثْمًا فَآخَرَانِ يِقُومَانُ مَقَامَهُمَا

“If it is known against the two witnesses that they have committed a sin and two other truthful witnesses stand instead of them”

4. To prove and establish and realize, to make clear:

وَيُرِيدُ اللّهُ أَن يُحِقَّ الحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ

“Allah wants to strengthen and establish the truth by means of His words and to cut the roots of the disbelievers”

5. Name and attribute of Allah (in form of noun):

فَذَلِكُمُ اللّهُ رَبُّكُمُ الْحَقُّ

“That is Allah, your True Lord”

6. Truth, the opposite of falsehood, and truthful:

ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ

“That is because Allah is the Truth and all whom the invoke besides Him are Falsehood”

7. An obligatory, fix and necessary thing:

إِن تَرَكَ خَيْرًا الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالأقْرَبِينَ بِالْمَعْرُوفِ حَقًّا عَلَى الْمُتَّقِينَ

“If they make will about their parents and relatives according to the usual amount, it is obligatory on the pious ones”

8. Koran:

فَلَمَّا جَاءهُمُ الْحَقُّ مِنْ عِندِنَا قَالُوا لَوْلا أُوتِيَ مِثْلَ مَا أُوتِيَ مُوسَى

“When the Truth (Koran) came to the from Us, they said: why he (Holy Prophet) has not be given what Moses was given”

9. Islam:

لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ

“To establish and strengthen the Truth (Islam) and destroy the Falsehood”

10. True and right:

وَعْدَ اللّهِ حَقًّا وَمَنْ أَصْدَقُ مِنَ اللّهِ قِيلاً

“The promise of Allah is true and who is more truthful than Allah in speech”

11. To deserve or be eligible:

وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ ذَلِكَ بِمَا عَصَواْ وَّكَانُواْ يَعْتَدُونَ

“They used to kill the prophets without any sin”

12. Absolute truth and pure justice:

وَجِيءَ بِالنَّبِيِّينَ وَالشُّهَدَاء وَقُضِيَ بَيْنَهُم بِالْحَقِّ

“The will summon the prophets and the witnesses and they will be trailed with justice”

13. True speech, reality, truthfulness:

يَا أَهْلَ الْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ تَقُولُواْ عَلَى اللّهِ إِلاَّ الْحَقِّ

“O people of the book! Do not exaggerate about your religion and do not say anything about Allah but truth”

14. In the form of comparative degree (احقّ) meaning more deserving and eligible:

وَبُعُولَتُهُنَّ أَحَقُّ بِرَدِّهِنَّ فِي ذَلِكَ

“During that period, their husbands deserve more to take them back into wedlock”

1. 1. Meaning of ‘Haq’ (truth) and ‘Batil’ (falsehood)

In dictionary, the word ‘haq’ is the opposite of ‘batil’. In Dahkhoda dictionary (a Persian dictionary), several meanings of haq are mentioned like: speaking truth, fulfilling promise, to believe, to overcome truthfully, stable thing, a name of Allah.

Following meanings of ‘Haq’ are mentioned in Almunjad dictionary (an Arabic dictionary): opposite of falsehood, justice, property and wealth, share, stable thing, decided thing, fresh, deserving.

Sometimes, in Persian, it is referred to ‘stable being’ i.e. everything which is stable is truth. In its Arabic meaning also hints to stability and realization. When we use word ‘Tahaqquq’ about a thing it means that it is established and stable.

In his book ‘Al-Mofredat’, Raghib of Isfahan says: ‘The primary meaning of ‘Haq’ is accordance and agreement’. According to the author of ‘Taj-ul-Urus’, ‘Haq’ refers to opposite of falsehood, truth, stable thing etc. From all these meanings, one can conclude stability, truthfulness, and genuineness of ‘Haq’.

On the contrary, one can refer to the meaning of ‘Batil’ (falsehood). The author of ‘Mufredat’ explains the meanings of ‘batil’ as follows: ‘Batil is anything which does not have stability and it is used for both action and speech’.

The author of ‘Aqrab ul Mawarid’ says: “Batil is the opposite of truth and it makes it corrupt, ineffective and wasteful”. According to the author of ‘Qamus ul Koran’ also batil is something that is overthrown in general judgment and despite indulging in batil, human being considers it wrong and harmful.

However, the “truth” is a stable thing which holds particular certainty, stability, viability and sustainability due to having reality. Falsehood is an unstable thing which is temporary and its stay and survival is too short and very limited due to the lack of reality. Therefore, it has been said about these two " للحقّ دولة و للباطل جولة" The right is stable due to being "widespread" and moving from one hand to another while the falsehood is merely apparent and temporary.

The author of ‘Maqayisul Lugha’ says about ‘Haq’:

له اصل و احد يدل علي احكام الشيء و صحّة و هو نقيض الباطل ثم يرجع اليه كلّ فرع بجودة الاستخراج

That is, the word Haq is the opposite of Batil and it does not have more than one root which means certainty and stability of a thing. All its, apparently different, meanings refer to this single meaning. Then he writes about the meaning of Batil: “Batil does not have more than one meaning and it is unreality which is concurrent with its instability and short survival (هو ذهاب الشيء و قلة مكثه و لبثه)”.

          According to Koran, the flow of existence is based on truth and it is genuine. Although it does not denies the existence of falsehood but does not consider it genuine. Therefore, it is optimist about history and believes in genuineness of human being. According to Koran, human being has a tendency to truth i.e. by nature he is inclined to perfection, virtue and truth. Meanwhile, he enjoys liberty and authority i.e. he is not absolutely predestined. Therefore, it is possible that he diverges from his path and usurps others’ rights, oppress and tell lies. In this case Koran accepts these things as temporary happenings. So, according to this vision, falsehood is a relative and subordinate thing and a parasitic phenomenon. When oppression comes into being, the oppressor satisfies his divine sense by non-divine (satanic) means. Falsehood and evil comes into being due to the change of path which is concurrent to an attribute of human existence, i.e. freedom and authority.

          Allameh Tabatabai writes:

          “Truth is the opposite of falsehood. It is an objective reality and due to its objectivity it is called truth (like earth, heaven, etc.). Similarly everything having consistency, in itself, is called truth (Haq), right of property and other social rights belong to this type; because according to the society they are considered consistent.”

          “Similarly it refers to a statement which has an objective instance; as it is said to be true due to having accordance with objective reality. Therefore, using the word Haq (truth) for objective realities is due to the fact that it is true to give statement about them.”

          Similarly, “It refers to an opinion which is concurrent with growth and is in accordance with reality and it is the very wisdom. Because, wisdom refers to an opinion which is strong with respect to its truth and is not mixed with falsehood and its benefit is also strong.”

1. 2. Koranic Verses:

In Holy Koran, several verses have discussed the topic ‘truth and falsehood’, their conflict and Allah’s help for truth and destruction of falsehood. We will refer to some of them:

1. وَمَا خَلَقْنَا السَّمَاء وَالأَرْضَ وَمَا بَيْنَهُمَا لاعبين لَوْ أَرَدْنَا أَن نَّتَّخِذَ لَهْواً لاتَّخَذْنَاهُ مِن لَّدُنَّا إِن كُنَّا فَاعِلِينَ بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ وَلَكُمُ الْوَيْلُ مِمَّا تَصِفُونَ

We did not create in sport the heavens and the earth and all that lies between the two. Had it been Our will to find a pastime, We would have found one near at hand; if at all We were inclined to do so. We can get different conclusions from this verse, like:

1. This verse discusses absolute appearance of truth and final and complete destruction of falsehood. Falsehood may appear for a short period but at the end its life will come to an end.
2. Truth is like a firmly rooted and sustainable tree which cannot be uprooted by even storms and fierce hurricanes.
3. Falsehood is like a rootless tree which has been taken out of ground and does not have any growth or fruit. It is deprive of stability and firmness.
4. After being temporarily concealed by falsehood, when truth comes to fight against falsehood it comes with its full and overwhelming strength and destroys the falsehood and throws it away.
5. Promise of final victory is for truth and destruction is for falsehood.

2. أَنزَلَ مِنَ السَّمَاء مَاءً فَسَالَتْ أَوْدِيَةٌ بِقَدَرِهَا فَاحْتَمَلَ السَّيْلُ زَبَداً رَّابِياً وَمِمّا يُوقِدنَ عَلَيْهِ فِي النَّارِ ... يَضْرِبُ اللّهُ الأَمْثَالَ

‘Allah sends down water from the heavens and the river-beds flow, each according to its measure, and the torrent carries along a swelling scum. In like manner, from that metal which they smelt in the fire to make ornaments and utensils, there arises scum like it. Thus does Allah depict truth and falsehood. As for the scum, it passes away as dross; but that which benefits mankind abides on the earth. Thus does Allah explain (the truth) through examples.’

Following conclusions can be made from this verse:

1. Truth is like water and metals which are real and will remain intact.
2. Falsehood is like scums on surface of water which is bound to destroy.
3. Like water and metals, truth is useful and constant.
4. Falsehood is like scums. Although it creates a lot of noise but it is hollow, rootless, useless and destroyable.
5. In conflict of truth and falsehood, it is truth that will overcome the falsehood and destroy it same as the water and metals which result in destruction of scums.
6. Scum covers the water and conceals it. It appears to be flowing and moving. Similarly, the falsehood rides on the truth and conceals it such that if someone looks at the apparent face of society and does not look into its depths, he will see the same lofty and apparent peaks!
7. Falsehood a parasite which exists using the power of truth i.e. it does not bear its own power. It moves using the power of truth.

3. ذَلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقّ وَأَنَّ مَا يَدْعُونَ مِن دُونِهِ هُوَ الْبَاطِلُ وَأَنَّ اللَّهَ هُوَ الْعَلِيُّ الْكَبِيرُ

‘So shall it be because Allah, He is the Truth, and all whom they invoke instead of Him are false. Allah is Most High, All-Great.’

On basis of this verse, Allah is the absolute Truth and the false gods are absolute falsehood. In fact, everything except Allah is falsehood and unreal.

4. وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقاً

‘And proclaim: The Truth has come, and falsehood has vanished. Surely falsehood is ever bound to vanish.’

The clearest instance of truth is worship of Allah and ‘false and void gods’ are destruction of worship. In this case, His worship will be truth due to the same reason. In contrary, as the false gods lack all sorts of perfection therefore worshipping them is false and void due absence of criterion. Two other verses of Koran are like this verse:

1. لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ

‘that He might prove the truth to be true and the false to be false, however averse the evil-doers might be to it.’

2. قُلْ جَاء الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ

Say: “The Truth has come and falsehood can neither originate nor return.”

5. ربّنا لولا ارسلت الينا رسولاً... بما اوتي موسي من قبل

‘Our Lord, why did you not send a Messenger to us that we follow Your revelation and become among those who believe?" But when the Truth reached them from Us, they said: "Why was he not given that which was given to Moses?" But did they not reject before what had been given to Moses?’

In this verse the prophethood of Mohammad (PBUH) has been defined as an instance of truth; it is something which has always been denied and opposed by the disbelievers and infidels.

6. هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ وَلَوْ كَرِهَ الْمُشْرِكُونَ

‘He is it Who has sent His Messenger with the guidance and the True Religion that He may make it prevail over all religions, howsoever those who associate others with Allah in His Divinity might detest it.’

According to this verse Allah wants to make the true religion prevail over all the religions and schools and secure its rule and propagation despite opposition and detest of the infidels and the enemies.

          Keeping in view these verses and other verses of Koran, one can list the characteristics of ‘truth and falsehood’ as follows:

1. The most prominent characteristic of truth and falsehood is consistency, eternity and stability of truth and exhaustion, inconsistency and instability of falsehood. Due to bearing reality, truth is eternal and due to lack of reality, falsehood is temporary and its ostentation is destroyable.
2. Falsehood has a deceptive and hollow appearance and meanwhile it is selfish, ambitious and arrogant. On other hand, truth is pure of deception, hollowness ambitiousness and arrogance.
3. There is dispute between truth and falsehood and sometimes this conflict appears in form of the conflict between truth and falsehood. Faith in Allah and Doomsday is vital for social life and in light of it social distance gains life and human emotions are manifested in a specific manner.
4. Satanic thoughts and false opinions conceal the sunlight of truth for some time like the dark clouds. However, this concealment is not permanent and will destroy one day.
5. Falsehood is useless but truth is source of different virtues and blisses.
6. Falsehood shows itself in different forms and faces in several arenas. Of course, in history, obscene natures and practices have been considered for falsehood and its followers. Some of them are: arrogance, seeking supremacy, making people slaves and captives, making people weak and exploiting them, seeking rebellion and restitution, prodigality, corruption, carelessness, disobedience, denial of truth, monopoly, tyranny, creation of discord and disunity, to pretend to be religious, to fool and bribe others, absurd claims…

Two: Conflict of Truth and Falsehood

          There is always conflict between two groups and fronts i.e. right and wrong. In fact, conflict between them has made history move, and guide the people to their origin and destination. There is continuous and long term conflict and opposition between the Imams of “light” and “fire”, “prophets” and “criminals”, “true leaders” and “the false ones”, “those who guides to the commands and teachings of God, paradise, welfare and salvation” and “those who tempt towards ruthlessness, slavery, disgrace, punishment and hell”, “Allah’s party” and “Satan’s armies”. Actually, ‘guidance and misguidance’, ‘justice and injustice’, ‘Liberty and Tyranny’, ‘monotheism and polytheism’, ‘reform and corruption’, ‘Constructiveness and destructiveness’, ‘selfishness and worship of God’, ‘knowledge and ignorance’, ‘Culture and state of being uncultured’, ‘true values ​​and anti-values’​, ‘to have Godly ethics and to bear satanic ethics’, ‘evolution or deterioration’, ‘light and Darkness’, ‘belief and disbelief’ etc. are against each other.[46] Prophets had always declared their opposition to plans of the arrogant ones, and trailblazers of wealth, force, and guile and had challenged their illegal and invalid benefits. Their actual call was towards realization of devotion, worship of Allah, justice and spirituality that conflicted with the plenteous and worldly interests of the followers of falsehood. Those who believed in God’s prophets were usually poor and oppressed ones who had denied to obey the leaders of disbelief and falsehood and followed the path of truth and war against oppression. All these factors caused a severe reaction of front of falsehood and lead to their everlasting conflict with the group of truth and worshippers of God.

          As it has passed in the above mentioned verses, Koran has discussed conflict and struggle in the relations of human societies (as it has mentioned the conflict between man and Satan and the conflict in nature). It has, sometimes, called it the fight between the faith and disbelief while sometimes it has called it the fight between the truth and falsehood. However, some people are attracted towards the truth and others are drawn to falsehood. Many wars have occurred due to the conflict between these two groups of right and wrong. Sometimes, they have led to the victory of truth while on other occasions to the victory of falsehood. However, studying the verses of Koran and historical evidence, we conclude that in most of these battles, the group of truth has been triumphant and dominant. Allah has always favored them with His assistance and help. Shaheed Motahhari writes: “According to the Holy Koran, since the very beginning, there has always been a consistent battle between the groups of truth and falsehood. There has been a war between the group of people like, Abraham, Moses, Jesus and Muhammad – May peace and blessings of Allah be upon them – and their faithful followers and people like Nimrod, Pharaoh, the Jewish tyrants, Abu Sufyan. Every Pharaoh had a Moses against him. (لكل فرعون موسي) [47]

          In words of Rumi two flags – a white one and black one –have always been raised in the world:

دو علم افراخت، اسپيد و سياه

آن يكي آدم، دگر ابليس راه

در ميان آن دو لشكرگاه زفت

چالش و پيكار، آنچه رفت رفت

همچنين دور دوّم، هابيل شد

ضد نور پاك او قابيل شد

همچنين اين دو علم از عدل و جور

تا به نمرود آمد اندر دور دور

ضد ابراهيم سنگ و خصم او

و آن دو لشكر كين‌گزار و جنگجو

چون درازي جنگ آمد ناخوشش

فيصل آن هر دو آمد آتشش

دور دور و قرن قرن، اين دو فريق

تا به موسي و به فرعون غريق

همچنين تا دور عهد مصطفي

با ابوجهل آن سپهدار جفا...

          (Translation of the poem) Adam and Satan raised two of flags – white and black respectively.  There has always been challenge and fight between the two armies. When the second round was fought, Cain opposed the holy light of Abel. Similarly, these two flags of justice and injustice remained raised until the period of Nimrod. His stones and hostility was against Abraham.  These two armies of warriors and enemies (fought against each other). As, he disliked the prolonged battle, the fire lit by him decided the winner. This war between the two groups kept on going for centuries until the time of Moses and the drowned Pharaoh. Similarly, it extended till the time of Mohammad (PBUH) and Abu Jahl was leading the army of oppression against him...

          The victories and failures of the followers of truth were dependent on a series of social, economic and moral factors. As Imam Ali (AS) says:

حقٌّ و باطلٌ و لِكُلِّ اهلٌ فلئن اَمرَ الباطل لَقَديماً فَعل ولئن قلّ الحقّ فلربّما و لعلّ....[48]

          In the Koran, the reactionary role of "chieftains", "luxurious ones" and "oppressors" and rightful role of "deprived ones" have been specified. However, according to Koran, that continuous and ongoing jihad which has existed since the dawn of history, has the human and spiritual nature, not material and class based nature. [49]

Of course, always the truth was genuine and falsehood was subordinate and parasitic. However, it is reality that always the followers of truth were in minority and the supporters of falsehood were greater in number. This is despite the fact that due to his pure nature, human being likes truth and rejects falsehood! The reason is that it is difficult to support and oblige to truth; because, this act requires some commitments which are not compatible with comfort seeking self of human being. However, falsehood is not like that. Its followers do not at all consider themselves responsible or committed. They abandon the control of their selves and do not believe in limitation in the way of fulfillment of their lust and ambition. The followers of truth must remain firm and should not at all be afraid of the enemies of truth; as were all the prophets and friends of God, throughout the history. In the struggle and fight against falsehood, they exercised firmness and courage.

          Imam Ali (AS) wants the people that in the way of truth, they should not be afraid of lack of its followers:

«ايّها النّاس لا تستوحشوا في طريق الحق لقلة اهله».[50]

The Verses of Koran

          This issue has been concerned in many verses of the Holy Koran. The battles of prophets and the pious ones against the group of falsehood have been explained clearly. On one hand, Koran discusses the bipolar state of society on material basis i.e. on basis of material enjoyments and deprivations. One pole is mentioned by titles like chieftains, arrogant ones, extravagant ones, luxurious ones. While the members of other pole has given titles like the oppressed ones, common people, Zuriyah (small and neglected people), deprived ones (the opponents called them as ‘the lowest people’). These two poles are against each other. [51]

          On other hand, Koran discusses a type of bipolar state in society on basis of spiritual concepts. One pole consists of disbelievers, corrupt ones, polytheists, hypocrites, sinners, proud ones, lofty ones, tyrants etc. The other pole is comprised by believers, monotheists, pious ones, reformers, mujahidin and martyrs. However, studying all these cases, it reveals that the society does not have more than two poles: pole of well-heeled ones and oppressors (the front of falsehood) and group of the oppressed ones and pious ones who usually make the front of believers (group of truth).

          Throughout the history, the prophets were leaders of the group of believers (front of truth). They used to fight against the armies of Satan and disbelievers with all their strength. They were after destruction of disgusting picture of disbelief and falsehood from the world. On the opposite side there was a large number of powerbrokers, wealthy ones and oppressors. Their target was to uproot all the manifestations of truth and truthfulness. Some verses referring to the battle between the followers of truth and falsehood can be categorized as follows:

2.1 The struggle between Able and Cain

          Koran considers the first battle of right and wrong took place in the story of the two sons of Adam (Cain and Able). The fight began, when both of them performed an act for closeness to God. One of them was accepted while the other was not. So, the second one (Cain) decided to murder his brother and killed him:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ [52]

‘And recite thou to them the story of the two sons of Adam truthfully, when they offered a sacrifice, and it was accepted of one of them, and not accepted of the other. 'I will surely slay thee,' said one. 'God accepts only of the God-fearing,' said the other.’

          Finally, due to his rebellious self, Cain decided to kill his brother and he killed him and became one of the losers:

فَطَوَّعَتْ لَهُ نَفْسُهُ قَتْلَ أَخِيهِ فَقَتَلَهُ فَأَصْبَحَ مِنَ الْخَاسِرِينَ.[53]

2.2 The arrogant ones, leaders of the party of falsehood

          Koran says about the people of Shu’aib:

قَالَ الْمَلأُ الَّذِينَ اسْتَكْبَرُواْ مِن قَوْمِهِ لَنُخْرِجَنَّكَ يَا شُعَيْبُ وَالَّذِينَ آمَنُوا مَعَكَ مِن قَرْيَتِنَا أَوْ لَتَعُودُنَّ فِي مِلَّتِنَا قَالَ أَوَلَوْ كُنَّا كَارِهِينَ [54]

          “The chieftains of his people, who were scornful, said: Surely we will drive thee out, O Shu'aib, and those who believe with thee, from our township, unless ye return to our religion. He said: Even though we hate it?”

          The nobles and arrogant ones of Shu’aib’s people, posed many threats against him and his followers and they did not leave any opportunity of creating hindrance in their way.

          Similarly it has been mentioned about the people of Saleh:

قَالَ الْمَلأُ الَّذِينَ اسْتَكْبَرُواْ مِن قَوْمِهِ لِلَّذِينَ اسْتُضْعِفُواْ لِمَنْ آمَنَ مِنْهُمْ أَتَعْلَمُونَ أَنَّ صَالِحاً مُّرْسَلٌ مِّن رَّبِّهِ قَالُواْ إِنَّا بِمَا أُرْسِلَ بِهِ مُؤْمِنُونَ قَالَ الَّذِينَ اسْتَكْبَرُواْ إِنَّا بِالَّذِيَ آمَنتُمْ بِهِ كَافِرُونَ [55]

‘The chieftains of his people, who were scornful, said unto those whom they despised, unto such of them as believed: Know ye that Salih is one sent from his Lord? They said: Lo! In that wherewith he hath been sent we are believers.’

The opposition of the group of falsehood against Moses and Jesus was severer and more widespread:

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ وَقَفَّيْنَا مِن بَعْدِهِ بِالرُّسُلِ وَآتَيْنَا عِيسَى ابْنَ مَرْيَمَ الْبَيِّنَاتِ وَأَيَّدْنَاهُ بِرُوحِ الْقُدُسِ أَفَكُلَّمَا جَاءكُمْ رَسُولٌ بِمَا لاَ تَهْوَى أَنفُسُكُمُ اسْتَكْبَرْتُمْ فَفَرِيقاً كَذَّبْتُمْ وَفَرِيقاً تَقْتُلُونَ [56]

‘And verily We gave unto Moses the Scripture and We caused a train of messengers to follow after him, and We gave unto Jesus, son of Mary, clear proofs (of Allah's sovereignty), and We supported him with the Holy spirit. Is it ever so, that, when there cometh unto you a messenger (from Allah) with that which ye yourselves desire not, ye grow arrogant, and some ye disbelieve and some ye slay?’

This verse is about the enemies of Moses and Jesus who exercised arrogance and showed their opposition by killing and falsifying the prophets, believers and monotheists and fought against them.

The group of falsehood during the time of Moses consisted of Pharaoh, Korah and Haman (the triangle of power, wealth and mischief). They practiced arrogance and rebellion on the earth and were hostile with the followers of truth:

وَقَارُونَ وَفِرْعَوْنَ وَهَامَانَ وَلَقَدْ جَاءهُم مُّوسَى بِالْبَيِّنَاتِ فَاسْتَكْبَرُوا فِي الأَرْضِ وَمَا كَانُوا سَابِقِينَ.[57]

2.3 The corrupts and criminals of the party of falsehood

Koran depicts the fight of David against Goliath and his corrupt and vicious army as follows:

فَهَزَمُوهُم بِإِذْنِ اللّهِ وَقَتَلَ دَاوُدُ جَالُوتَ وَآتَاهُ اللّهُ الْمُلْكَ وَالْحِكْمَةَ وَعَلَّمَهُ مِمَّا يَشَاء وَلَوْلاَ دَفْعُ اللّهِ النَّاسَ بَعْضَهُمْ بِبَعْضٍ لَّفَسَدَتِ الأَرْضُ وَلَـكِنَّ اللّهَ ذُو فَضْلٍ عَلَى الْعَالَمِينَ [58]

‘So they routed them by Allah's leave and David slew Goliath; and Allah gave him the kingdom and wisdom, and taught him of that which He willeth. And if Allah had not repelled some men by others the earth would have been corrupted. But Allah is a Lord of Kindness to (His) creatures.’

Similarly, it says about the children of Israel:

وَلَقَدْ جَاء تْهُمْ رُسُلُنَا بِالبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَلِكَ فِي الأَرْضِ لَمُسْرِفُونَ [59]

‘Our messengers came unto them of old with clear proofs (of Allah's Sovereignty), but afterwards lo! Many of them became prodigals in the earth.’

Dhul-Qarneyn also had a severe fight against Gog and Magog, who were spoiling the lands and committing crimes. Koran says:

قَالُوا يَا ذَا الْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِي الأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَى أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا [60]

‘They said: O Dhul-Qarneyn! Lo! Gog and Magog are spoiling the land. So may we pay thee tribute on condition that thou set a barrier between us and them?’

Lot also prayed to Allah to help him against his corrupt and criminal people and to give him victory over them:

قَالَ رَبِّ انصُرْنِي عَلَى الْقَوْمِ الْمُفْسِدِينَ [61]

‘He said: My Lord! Give me victory over folk who work corruption.’

2.4 The proud ones and the cheats

Allah says in Koran:

وَكَذَلِكَ جَعَلْنَا لِكُلِّ نِبِيٍّ عَدُوًّا شَيَاطِينَ الإِنسِ وَالْجِنِّ يُوحِي بَعْضُهُمْ إِلَى بَعْضٍ زُخْرُفَ الْقَوْلِ غُرُورًا وَلَوْ شَاء رَبُّكَ مَا فَعَلُوهُ فَذَرْهُمْ وَمَا يَفْتَرُونَ [62]

     ‘Thus have We appointed unto every prophet an adversary - devils of humankind and jinn who inspire in one another plausible discourse through guile. If thy Lord willed, they would not do so; so leave them alone with their devising.’

According to this verse, the prophets always had many enemies and opponents whose most prominent characteristic was self-deception and cheating. They always opposed and denied the signs of Allah.

أَمَّنْ هَذَا الَّذِي هُوَ جُندٌ لَّكُمْ يَنصُرُكُم مِّن دُونِ الرَّحْمَنِ إِنِ الْكَافِرُونَ إِلاّ فِي غُرُورٍ [63]

‘Or who is he that will be an army unto you to help you instead of the Beneficent? The disbelievers are in naught but illusion.’

2.5 The despotic ones of the party of falsehood

One of the tough times of fight between truth and falsehood belongs to the period of rule of Pharaohs and severe struggle of the prophets – in particular Moses – against them. This rebellious and despotic group was extremely hostile with Moses and his people. Under the rule of Pharaoh did not accept the invitation and warnings of the prophets.

فَمَا آمَنَ لِمُوسَى إِلاَّ ذُرِّيَّةٌ مِّن قَوْمِهِ عَلَى خَوْفٍ مِّن فِرْعَوْنَ وَمَلَئِهِمْ أَن يَفْتِنَهُمْ وَإِنَّ فِرْعَوْنَ لَعَالٍ فِي الأَرْضِ وَإِنَّهُ لَمِنَ الْمُسْرِفِينَ [64]

‘But none trusted Moses, save some scions of his people, (and they were) in fear of Pharaoh and their chiefs, that he would persecute them. Lo! Pharaoh was verily a tyrant in the land, and lo! He verily was of the wanton.’

Exploiting and oppressing the rights of people, killing their children and women, Pharaoh demonstrated the disgusting face of falsehood.

إِنَّ فِرْعَوْنَ عَلاَ فِي الأَرْضِ وَجَعَلَ أَهْلَهَا شِيَعاً يَسْتَضْعِفُ طَائِفَةً مِّنْهُمْ يُذَبِّحُ أَبْنَاءهُمْ وَيَسْتَحْيِي نِسَاءهُمْ إِنَّهُ كَانَ مِنَ الْمُفْسِدِينَ [65]

‘Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption.’

It was Moses who bravely invited him to truth and warned him to abandon tyranny and corruption.

وَأَنْ لا تَعْلُوا عَلَى اللَّهِ إِنِّي آتِيكُم بِسُلْطَانٍ مُّبِينٍ [66]

 ‘And saying: Be not proud against Allah. Lo! I bring you a clear warrant.’

2.6 Prodigals, the rebellious rich ones

With regard to opposition of this group with prophets, Koran says:

وَمَا أَرْسَلْنَا فِي قَرْيَةٍ مِّن نَّذِيرٍ إِلاَّ قَالَ مُتْرَفُوهَا إِنَّا بِمَا أُرْسِلْتُم بِهِ كَافِرُونَ [67]

‘And We sent not unto any township a warner, but its pampered ones declared: Lo! we are disbelievers in that wherewith ye have been sent.’

Noah also had continuous struggles against the prodigals, disbelieves and stubborn ones:

وَقَالَ الْمَلأُ مِن قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاء الآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَذَا إِلاّ بَشَرٌ مِّثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ [68]

‘And the chieftains of his folk, who disbelieved and denied the meeting of the Hereafter, and whom We had made soft in the life of the world, said: This is only a mortal like you, who eateth of that whereof ye eat and drinketh of that ye drink.’

2.7 Stubborn and disobedient ones

Hud stood against his rebellious and proud people. He always had to face their denial, hostility and disobedience:

وَتِلْكَ عَادٌ جَحَدُواْ بِآيَاتِ رَبِّهِمْ وَعَصَوْاْ رُسُلَهُ وَاتَّبَعُواْ أَمْرَ كُلِّ جَبَّارٍ عَنِيدٍ [69]

‘And such were A'ad. They denied the revelations of their Lord and flouted His messengers and followed the command of every stubborn potentate.’

Other verses show that the prophets always asked Allah for victory against this group:

‌وَاسْتَفْتَحُواْ وَخَابَ كُلُّ جَبَّارٍ عَنِيدٍ [70]

 ‘And they sought help (from their Lord) and every stubborn potentate was bought to naught;’

2.8 Disbelievers, polytheists and hypocrites

The Holy Prophet Mohammad (peace be upon him and his progeny) also faced severe opposition of disbelievers and polytheists from the very beginning of his open preaching of Islam. Critical and decisive battles occurred between them. The Holy Prophet and his followers were obliged to continuously warn and struggle against the group of falsehood. In this path, they bore a great deal of difficulties and sorrows:

مُّحَمَّدٌ رَّسُولُ اللَّهِ وَالَّذِينَ مَعَهُ أَشِدَّاء عَلَى الْكُفَّارِ رُحَمَاء بَيْنَهُمْ [71]

‘Muhammad is the messenger of Allah. And those with him are hard against the disbelievers and merciful among themselves.’

أَلاَ تُقَاتِلُونَ قَوْماً نَّكَثُواْ أَيْمَانَهُمْ وَهَمُّواْ بِإِخْرَاجِ الرَّسُولِ وَهُم بَدَؤُوكُمْ أَوَّلَ مَرَّةٍ أَتَخْشَوْنَهُمْ فَاللّهُ أَحَقُّ أَن تَخْشَوْهُ ... [72]

‘Will ye not fight a folk who broke their solemn pledges, and purposed to drive out the messenger and did attack you first? What! Fear ye them? Now Allah hath more right that ye should fear Him, if ye are believers.’

Moreover, Koran commands:

قَاتِلُوهُمْ يُعَذِّبْهُمُ اللّهُ بِأَيْدِيكُمْ وَيُخْزِهِمْ وَيَنصُرْكُمْ عَلَيْهِمْ وَيَشْفِ صُدُورَ قَوْمٍ مُّؤْمِنِينَ [73]

‘Will ye not fight a folk who broke their solemn pledges, and purposed to drive out the messenger and did attack you first? What! Fear ye them? Now Allah hath more right that ye should fear Him, if ye are believers.’

The Holy Koran says:

يَا أَيُّهَا النَّبِيُّ جَاهِدِ الْكُفَّارَ وَالْمُنَافِقِينَ وَاغْلُظْ عَلَيْهِمْ وَمَأْوَاهُمْ جَهَنَّمُ وَبِئْسَ الْمَصِيرُ [74]

‘O Prophet! Strive against the disbelievers and the hypocrites! Be harsh with them. Their ultimate abode is hell, a hapless journey's end.’

It further says:

يَحْلِفُونَ بِاللّهِ مَا قَالُواْ وَلَقَدْ قَالُواْ كَلِمَةَ الْكُفْرِ وَكَفَرُواْ بَعْدَ إِسْلاَمِهِمْ وَهَمُّواْ بِمَا لَمْ يَنَالُواْ وَمَا نَقَمُواْ إِلاَّ أَنْ أَغْنَاهُمُ اللّهُ وَرَسُولُهُ مِن فَضْلِهِ فَإِن يَتُوبُواْ يَكُ خَيْراً لَّهُمْ وَإِن يَتَوَلَّوْا يُعَذِّبْهُمُ اللّهُ عَذَاباً أَلِيماً فِي الدُّنْيَا وَالآخِرَةِ وَمَا لَهُمْ فِي الأَرْضِ مِن وَلِيٍّ وَلاَ نَصِيرٍ [75]

They swear by Allah that they said nothing (wrong), yet they did say the word of disbelief, and did disbelieve after their Surrender (to Allah). And they purposed that which they could not attain, and they sought revenge only that Allah by His messenger should enrich them of His bounty. If they repent it will be better for them; and if they turn away, Allah will afflict them with a painful doom in the world and the Hereafter, and they have neither protecting friend nor helper in the earth.

These disbelievers are the same persons who exercised enmity against the prophets throughout the history and martyred many of them:

بِأَنَّهُمْ كَانُواْ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ الْحَقِّ‌ [76]

That was because they disbelieved in Allah's revelations and slew the prophets wrongfully.

This problem continued to exist even after the prophet (PBUH) and the group of falsehood always exercised great deal of enmity against the followers of truth and the friends of Allah, especially the imams. Tabari narrates from Imam Ali (AS): “No doubt, the guile which the previous nations had towards the caliphs and deputies of the prophets, this Ummah will have it with respect to me and my children.”[77]

Of course, the question always raises that why there has been conflict between these two fronts? Why the group of falsehood, has been enjoying apparent power and domination? However, wherever the prophets and believers had stepped, divine help and victory rested with. Either they were dominant in this battle or their enemies were destroyed due to Allah’s torment. Shaheed Mottahari writes: “... The truth is genuine and the false hood is non-genuine. There is always battle and conflict between genuine and non-genuine things. However, this is not the case that the truth is always defeated and falsehood prevails. It is truth which has continued to exist and caused the life and civilizations to continue whereas the falsehood has been a mere demonstration, which sparks and vanishes... (Based on this) the war between right and wrong has always existed. Man finds that the falsehood comes temporarily and conceals the truth, but it does not have the necessary force to remain on permanent basis. Therefore it finally destroy [78]

     However, several things could be causes of apparent success of falsehood:

1. Extensive use of material resources and tools of exploitation and dominance.
2. Utilization of several methods – legal and illegal – to achieve their goals and desires.
3. Great deal of unity among the people of falsehood and absolute obedience of their corrupt and evil leaders.
4. Mixing of falsehood with truth and adopting the face of truth.
5. Using the symbols of truth and reality getting benefit from them etc.

Imam Ali has beautiful sayings in this matter, two cases of which will be mentioned here:

1. «فلو انّ الباطل خلقن من مزاج الحق لم يخف علي المرتادين»[79]

If the truth mixed with falsehood is separated from it, it will not remain hidden from the seekers of truth.

2. «و لو انّ الحق خلص من لبس الباطل، انقطعت عنه السنّ المعاندين»[80]

If the truth is made pure of falsehood mixed with it, the enemies will become speechless.

Three: Victory of truth over falsehood

          Keeping in view the verses and several historical evidences, it becomes clear that history is nothing but a reflection of continuous and restless conflict of truth and falsehood. Confrontation between the supporters of the two has existed continuously in various fields of life since the dawn of history with different instances of success and failure of truth and falsehood. However, the occult power of God has always helped the truthful and believers.

          It has happened several times in history that the truth and its followers, were ‘weak and under pressure’ and the falsehood and its followers were ‘invaders and attackers’; but due to the divine tradition, the end of the history belongs to the truth and its followers and the rule of the line of prophets over all the hearts and souls will realize. Koran gives the good news that in the long and widespread struggle between truth and falsehood, final success rests with truth and falsehood will inevitably destroy and annihilate.[81]

          In order to depict truth and falsehood, Koran has given an example, in the verse (كذلك يضرب الله الحقّ و الباطل), which is not specified to a certain time or place. It is a scene which is pictured everywhere and every year in front of all the human beings; and this shows that the battle between truth and falsehood is not temporary and regional. This issue always exists except for the time when the entire world and all human beings will turn into an ideal society (like the society of time of Imam Mahdi’s revolution) and the end of the dispute will be declared. The army of truth will win and the falsehood will be uprooted. Human society will enter a new phase of history. Until and unless such time does not come, one should expect confrontation of truth and falsehood everywhere and should adopt necessary stance against the falsehood. [82]

          It has been mentioned in commentary of the verse (قل جاء الحق و زهق الباطل): “On basis of hadiths, the revolution of Imam Mahdi (AS) is one of the clearest evidences of this verse and its result is final victory of truth over falsehood. This general law of God and unbreakable principle of nature (victory of truth) has evidences in every period of time. Uprising of Prophet (PBUH) and his victory over the army of polytheism and idol worshipers and the uprising of the Imam Mahdi against the oppressors and tyrants of the world, are among the bright faces of this general rule. This law of God makes followers of the truth hopeful, strong and firm against the difficulties and it gives us energy in all the Islamic efforts.

Therefore, some traditions interpret the sentence (قل جاء الحق و زهق الباطل) in terms of Imam Mahdi’s revolution.[83] It is a good news about victory of truth over falsehood and faith over disbelieve… Its (rule of justice’s) widespread instance the formation of the rule of truth and justice on the entire globe by Imam Mahdi (AS)[84].”

According to Martyr Motahari:

Throughout history there has always been war between truth and falsehood; but Koran promises ultimate victory of truth over falsehood, so that any sign of falsehood will not remain and considers it the final destiny of history. Therefore it recommends you to have faith... as supremacy belongs to you (believers). Do not be afraid of your small number and their large number. Do not be afraid of the vase wealth they have accumulated vast wealth. Do not fear from their extensive weapons and force. Be the true believers and true human beings. If you do so, the victory belongs to you. [85]

Therefore, Koran invites man to support and defend truth in the battle between truth and falsehood. It warns that, in this war, lest the lame excuses, difficulties and worldly desires make the situation ambiguous for a person or he may make mistakes like covering truth with falsehood or vice versa.

Truth should establish and wrong should be removed, although if it is undesirable for oneself or others. Basically, Koran considers that falsehood has tendency to decline whether truth is eternal. It introduces truth as main criterion of evaluation. As mentioned before, the Koran states: “Nay, but We hurl the true against the false, and it doth break its head and lo! it vanishes.”  Now (فاذا هو زاهق) [86]. Similarly, “Now truth came, and the falsehood eliminated because falsehood is to be destroyed” (وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقاً) [87].

In this regard we can find several verses in the holy Koran. We will mention here only a few of them:

1. یُرِيدُ اللّهُ أَن يُحِقَّ الحَقَّ بِكَلِمَاتِهِ وَيَقْطَعَ دَابِرَ الْكَافِرِينَ لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ [88]

‘And Allah willed that He should cause the Truth to triumph by His words, and cut the root of the disbelievers; that He might cause the Truth to triumph and bring vanity to naught, however much the guilty might oppose’

2. قُلْ إِنَّ رَبِّي يَقْذِفُ بِالْحَقِّ عَلاّمُ الْغُيُوبِ قُلْ جَاء الْحَقُّ وَمَا يُبْدِئُ الْبَاطِلُ وَمَا يُعِيدُ[89]

‘Say: Lo! my Lord hurls the truth. (He is) the Knower of Things Hidden. Say: The Truth hath come, and falsehood shows not its face and will not return.’

3. يَمْحُ اللَّهُ الْبَاطِلَ وَيُحِقُّ الْحَقَّ بِكَلِمَاتِهِ [90]

‘And Allah will wipe out the lie and will vindicate the truth by His words.’

4. بَلْ نَقْذِفُ بِالْحَقِّ عَلَى الْبَاطِلِ فَيَدْمَغُهُ فَإِذَا هُوَ زَاهِقٌ [91]

‘Nay, but We hurl the true against the false, and it doth break its head and lo! It vanishes.’

          According to some other verses, Allah helps His prophets, obedient ones and followers and grants them with victory.

1. فَإِنَّ حِزْبَ اللّهِ هُمُ الْغَالِبُونَ[92]‌

‘lo! the party of Allah, they are the victorious.’

2. إِنَّا لَنَنصُرُ رُسُلَنَا وَالَّذِينَ آمَنُوا فِي الْحَيَاةِ الدُّنْيَا وَيَوْمَ يَقُومُ الأَشْهَادُ [93]

‘Lo! We verily do help Our messengers, and those who believe, in the life of the world and on the day when the witnesses arise.’

3. ثُمَّ نُنَجِّي رُسُلَنَا وَالَّذِينَ آمَنُوا كَذَلِكَ حَقّاً عَلَيْنَا نُنجِ الْمُؤْمِنِينَ [94]

‘Then shall We save Our messengers and the believers, in like manner (as of old). It is incumbent upon Us to save believers.’

4. يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ [95]

‘O ye who believe! If ye help Allah, He will help you and will make your foothold firm.’

5. كَتَبَ اللَّهُ لأَغْلِبَنَّ أَنَا وَرُسُلِي[96]

‘Allah hath decreed: Lo! I verily shall conquer, I and My messengers. Lo! Allah is Strong, Almighty.’

          In some verses Koran promises the victory of the followers of truth in this world:

1. وَلاَ تَهِنُوا وَلاَ تَحْزَنُوا وَأَنتُمُ الأَعْلَوْنَ إِن كُنتُم مُّؤْمِنِينَ [97]

‘Allah hath decreed: Lo! I verily shall conquer, I and My messengers. Lo! Allah is Strong, Almighty.’

2. وَعَدَ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَعَمِلُوا الصَّالِحَاتِ لَيَسْتَخْلِفَنَّهُم فِي الأَرْضِ كَمَا اسْتَخْلَفَ الَّذِينَ مِن قَبْلِهِمْ وَلَيُمَكِّنَنَّ لَهُمْ دِينَهُمُ الَّذِي ارْتَضَى لَهُمْ وَلَيُبَدِّلَنَّهُم مِّن بَعْدِ خَوْفِهِمْ أَمْناً يَعْبُدُونَنِي لا يُشْرِكُونَ بِي شَيْئاً وَمَن كَفَرَ بَعْدَ ذَلِكَ فَأُوْلَئِكَ هُمُ الْفَاسِقُونَ [98]

‘Allah hath promised such of you as believe and do good work that He will surely make them to succeed (the present rulers) in the earth even as He caused those who were before them to succeed (others); and that He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. Those who disbelieve henceforth, they are the miscreants.’

3. وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ وَنُمَكِّنَ لَهُمْ فِي الأَرْضِ [99]

‘And We desired to show favor unto those who were oppressed in the earth, and to make them examples and to make them the inheritors.’

4. إِنَّ الأَرْضَ لِلّهِ يُورِثُهَا مَن يَشَاءُ مِنْ عِبَادِهِ وَالْعَاقِبَةُ لِلْمُتَّقِينَ [100]

‘And Moses said unto his people: Seek help in Allah and endure. Lo! the earth is Allah's. He giveth it for an inheritance to whom He will. And lo! the sequel is for those who keep their duty (unto Him).’

5. وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ [101]

‘And verily we have written in the Scripture, after the Reminder: My righteous slaves will inherit the earth.’

          Several Shiite traditions and commentaries interpret that the above mentioned verses refer to reappearance and ultimate victory of Imam Mahdi – as the leader of the group of truth – and dominance of the believers and monotheists in that period. We will mention these verses and traditions in the next pages. Keeping in view these Koranic promises, it is concluded that the end point of the conflict between truth and false is the victory of faith and truth and destruction of disbelief and falsehood. In such a way that in a certain period, truth will gain its peak power and perfection and the ground for its victory will be made. Falsehood will also gain its peak power and then it will destroy. When both of them reach their extremes, truth will overcome the falsehood due to the help of Allah and awareness and power of the believers and the pious. The disbelievers and the corrupt ones will destroy and the power and dominance of Satan will destroy. Thus the ultimate victory belongs to truth and faith in form of definite dominance of the pious ones, weakening of oppressors and arrogant ones and bright and prosperous future of human being.

Mahdaviat, destiny of conflict between truth and falsehood

          Conflict between truth and falsehood, faith and disbelief, good and evil is not eternal and permanent and finally it should end with victory of one side and failure and destruction of the other front. This issue can not only be explained by means of ‘philosophy of history’ but also several rational and traditional arguments prove it. Therefore, the evidences from Koran and Hadith suggest the ultimate victory of truth over the falsehood during the period of Imam Mahdi. In fact the peak point of history will be his victor over the army of ‘disbelief, polytheism and darkness’ and realization of rule of ‘truth, faith and light’. In the ‘era of reappearance’ all the Satanic forces will have a disgusting end and their apparent and void power and magnificence will destroy.

          In opinion of Islam, Imam Mahdi will take in hand the leadership of the group of truth and the party of Allah. He will lead the final war against disbelief, falsehood and Satanic armies. He will be successful in realization of divine promises and the history will reach its most magnificent destiny.

          This definite Godly promise is unbreakable and truth will become successful with all its might and magnificence. It is concluded from the collection of verses and hadiths that Imam Mahdi’s revolution will be the last phase of fight of truth against the falsehood. He will realize the ideals and desires of all the prophets and deputies of Allah. As per saying of Martyr Motahari:

          “It is deduced from the verses of Koran that Imam Mahdi’s reappearance is a segment of chain of fight between the followers of truth and falsehood which will end up with ultimate victory of the followers of truth. To have a share in this bliss depends on practically being in the group of truth. The verses used in the hadiths show that Imam Mahdi is symbol of a promise made with the faithful and pious ones. He is symbol of final victory of the believers.” [102]

          “In the past and future history, the human warfare has and will progressively become relatively more doctrinal and sectarian in nature. With respect to values, man is gradually coming nearer to his phases of perfection i.e. phase of ideal human being and ideal society such that at last the government and justice will be established. It will be the same government of human values which is referred to, in Islamic terminology, as government of Imam Mahdi. There will remain no trace of wild, selfish and self-oriented governments of false powers.” [103]

One: Picture of victory of truth

          The traditions beautifully depict the scene of victory of truth over falsehood:

• At that time the dawn of rule of truth will rise and the darkness of falsehood will vanish from the world (فعندها تيلألؤ صبح الحقّ وينجلي ظلام الباطل)[104]
• When Qaim (Imam Mahdi) rises every false government will destroy (اذا اقام القائم، ذهبت دولة الباطل)[105]
• Allah will demonstrate the truth by means of them and will destroy the falsehood with their swords (يظهر الله الحق بهم و يخمد الباطل بأسيافهم)[106]
• Allah will make the truth firm and victorious and will destroy the falsehood (يحقّ الله به الحقّ و يزهق الباطل)[107]
• Allah will make them (Imam Mahdi and his followers) owner of the east and west of the world. He will make Islam triumphant. He will destroy the innovations and falsehoods by means of them. (يملّكهم الله مشارق الارض و مغاربها و يظهر الدين و يميت الله ـ عزّوجل‌ـ به و باصحابه البدع و الباطل)[108]
• When our (Ahlul Bayt’s) Qaim will rise he will overcome the government of falsehood (القائم منّا اهل البيت اذا قام، غلب دولة الباطل)[109]
• After the government of Qaim, no government is destined for anyone. (ليس بعد دولة القائم لاحد دولة)[110]
• Surely, the destruction of cruel kings will be done by our Qaim. (انّ زوال ملك الجبابرة و الظلمة علي يد القائم منّا)[111]
• He will make earth pure of my enemies and make it heritage of my friends (اطهّر الارض من اعدائي و اورثها اوليائي)[112]
• He will remove the cruel rulers and will make the earth pure of every cheater (اطهّر الارض من اعدائي و اورثها اوليائي)[113]… etc.

According to some hadiths Imam Mahdi’s revolution will take place when the righteous and naughty persons will reach their peak; i.e. the more this historical movement goes forward, the more the righteous one as well as the naughty one will increase in degree. Sheikh Saduq narrates a tradition from Imam Sadiq (AS): “This thing will not take place until the righteous and the naughty ones reach their peak.” According to a tradition, at the time of reappearance, the two groups of truth and falsehood will be invited to ultimate battle through divine call.  It has been narrated in a tradition of Imam Sadiq: “لاتذهب الدنيا حتّي ينادي مناد من السماء يا اهل الحقّ اجتمعوا فيصيرون في صعيد واحد، ثمّ ينادي مرّ، اخري يا اهل الباطل اجتمعوا فيصيرون في صعيدو احد...” [114]. “The world will not come to its end until that a caller call from the heavens: O the followers of truth! Gather in one place. So, they will gather in a land. Then it will be announced once again: O the followers of falsehood! Gather in one place. They will also gather in a region…”

          So, the group o ‘the righteous ones’ and the ‘naughty ones’ will reach their last extent not that there will be no righteous one and only the naughty ones reach the last degree of naughtiness. The Islamic traditions refer to a group of best people who will join Imam Mahdi immediately after his reappearance. However, it is concluded from the collection of verses and hadiths that Imam Mahdi’s revolution will put an end to the age of falsehood. In that period, the pious ones and the followers of truth will enjoy salvation and victory. Here we are quoting some of these verses and traditions:

Two: The verse and traditions about victory

 2.1 Destruction of falsehood      

Jabir says: I listened Imam Baqir saying about the verse (لِيُحِقَّ الْحَقَّ وَيُبْطِلَ الْبَاطِلَ وَلَوْ كَرِهَ الْمُجْرِمُونَ)[115]: It means that Imam Mahdi will realize the right of Ahlul Bayt and destroy the falsehood.[116]

          Interpreting the verse (وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقاًF)[117] Imam Baqir said: “When Qaim will rise, the government of falsehood will be abolished.”[118]

          Imam Sadiq says about the verse (هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ)[119]: “It refers to our Qaim who will treat the followers of falsehood with sword.”

          Explaining the verse (وَالنَّهَارِ إِذَا تَجَلَّى)[121] Imam Baqir says: “the word ‘نهار’ refers to Imam Mahdi; when he reappears, he will eliminate the falsehood.”[122]

2.2 Downfall of Satan (The leader of falsehood)

          It has come in a narration: “The rule of Satan is till the day of judgment and that is the day of revolution of Imam Mahdi”[123]

          Wahab ibn Jami’ says: I asked Imam Sadiq: Allah said to Satan (فانك من المنظرين الي يوم الوقت المعلوم), what is meant by that known time? Imam said: “Allah has given respite to Satan till the day of rise of our Qaim. When Imam Mahdi will rise, he will go to the Kufah Mosque. At that time Satan will come there crawling on his knees and will say: Oh woe is to me today! Imam Mahdi will grab his forehead and cut his head. That time is the known time when respite of Satan will come to an end.”[124]

          Moreover, Imam Kazim says: ‘يبيد به كل جبّار و يهلك علي يده كل شيطان مريد’ [125] “Every tyrant and disobedient Satan will be destroyed by his hands”.

2.3 Victory and dominance of party of Allah (the truthful front)

          In a tradition, the Prophet (PBUH) introduces his successors. When he reached the name of Imam Askari, he said: “After him his son Mahdi will be known as Qaim and Hujjah. He will disappear until his reappearance. Then he will fill the earth with justice as it would have filled with injustice. Blessed are those who remain patient and tolerate his absence and blessed are those who love him. Allah says about them: (اوْلَئِكَ حِزْبُ اللَّهِ أَلا إِنَّ حِزْبَ اللَّهِ هُمُ الْمُفْلِحُونَ)”[126] “They are Allah's party. Lo! is it not Allah's party who are the successful?”[127]

2.4 Downfall of polytheists and disbelievers

          Zararah says: when asked about interpretation of the verse: (وَقَاتِلُواْ الْمُشْرِكِينَ كَآفَّةً كَمَا يُقَاتِلُونَكُمْ كَآفَّةً)[128], Imam Baqir said: “The time of realization of this verse have not come. Those, who will be present during the revolution of our Qaim, will see its realization. The religion of Mohammad will spread till the time the day and night exist such that no polytheist will exist on the earth (حتي لايكون شرك علي ظهر الارض); in the same manner as Allah has said.”[129]

          Imam Sadiq says about the interpretation of the verse (هُوَ الَّذِي أَرْسَلَ رَسُولَهُ بِالْهُدَى وَدِينِ الْحَقِّ لِيُظْهِرَهُ عَلَى الدِّينِ كُلِّهِ): “I swear by Allah! This verse will not realize unless Imam Mahdi reappear. All the polytheists on the earth will vanish. Even the stones will speak to the believers and tell them about any disbeliever hidden in them so that they may break it to kill him.”[131]

          In a tradition, Imam Sadiq says: (يسومهم خسفاً و يسقيهم بكأس مصبرة و لايعطيهم الاّ السيف هرجا) “He will humiliate the oppressors and disbelievers and will make them drink cups of poison and treat them with sword.”[132]

2.5 Destruction of tyrants and Pharaohs

          It has been narrated from Imam Sadiq and Imam Baqir with respect to the interpretation of the verse (وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا فِي الأَرْضِ وَنَجْعَلَهُمْ أَئِمَّةً وَنَجْعَلَهُمُ الْوَارِثِينَ) [133]: “This verse is about the wali-ul-amr who will reappear in the end of time and will demolish the tyrants and Pharaohs (يبيد الجبابرة و الفراعنة) and will become the owner of west and east of the universe and will fill it with justice; in the same manner as it would have been filled with injustice”[134]

          A tradition says: “Every tyrant will be destroyed and every Satan will be killed by him”( يبيد به كل جبار عنيد و يهلك علي يده كل شيطان مريد) [135]

2.6 Punishment and torment of falsehood followers

          Imam Sadiq says about the interpretation of the verse (حَتَّى إِذَا رَأَوْا مَا يُوعَدُونَ إِمَّا الْعَذَابَ وَإِمَّا السَّاعَةَ فَسَيَعْلَمُونَ مَنْ هُوَ شَرٌّ مَّكَاناً وَأَضْعَفُ جُنداً)[136] that: the phrase (إذا رأوا ما يوعدون) refers to rise of our Qaim and it is the time which the followers of falsehood will see and they will experience torment of Allah by means of Imam Mahdi. They will see that what a bad position they have near Imam Mahdi and how weak they are. [137]

2.7 Humiliation of the enemies of truth

          Interpreting the verse (وَنُرِيدُ أَن نَّمُنَّ عَلَى الَّذِينَ اسْتُضْعِفُوا ...)[138] Imam Ali says: “This group is the progeny of Mohammad. Allah will raise their Mahdi after the hardship and pressure they would have born. He will give them respect and humiliate their enemies.”[139]

          Similarly, He says: We, Ahlul Bayt, are the oppressed ones on the earth mentioned in the Koran whom Allah will make the leaders. Allah will raise our Mahdi. Then he will give him respect and humiliate his enemies. [140]

2.8 Destruction of the oppressors and cruel kings

          Imam Baqir interprets the verse (يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ وَجَاهِدُوا فِي اللَّهِ حقّ جِهَادِهِ ... فَأَقِيمُوا الصَّلاةَ وَآتُوا الزَّكَاةَ وَاعْتَصِمُوا بِاللَّهِ هُوَ مَوْلاكُمْ)[141]: The progeny of Mohammad and their companions are those who offer prayers and give Zakat. Allah will make them owner of the east and the west of the universe. And will uproot the oppression and the oppressors by means of Imam Mahdi and will destroy the followers of falsehood and the innovators. There will remain no trace of oppression and he will order to do the right and forbid to perform wrong. [142]

          A hadith says: “Surely, the destruction of cruel kings will be done by our Qaim.” (ان زوال ملك الجبابره و الظلمه علي يد القائم منا)[143]

          Similarly, it has been narrated: “Imam Mahdi will remove the cruel rulers and will purify the earth of every cheater”[144]

2.9 Change in the world and end of falsehood

A man asked Imam Sadiq about the interpretation of the verse (بَلْ هُوَ آيَاتٌ بَيِّنَاتٌ فِي صُدُورِ الَّذِينَ أُوتُوا الْعِلْمَ)[145]. Imam said: ‘This verse refers to us. We are the Qaim-bil-Amr one after the other until that the one with sword (Imam Mahdi) comes. When he will come the matter will change.’[146]

          End and destruction of the falsehood is one of the clear signs of change in world. Imam Baqir interprets the verse (وَقُلْ جَاء الْحَقُّ وَزَهَقَ الْبَاطِلُ إِنَّ الْبَاطِلَ كَانَ زَهُوقاً) [147]: “When Imam Mahdi will rise the period of rule of falsehood will end.”[148]

2.10 Victory of the truth-seekers with divine help

          It has been said in the interpretation of the verse (وَأُخْرَى تُحِبُّونَهَا نَصْرٌ مِّنَ اللَّهِ وَفَتْحٌ قَرِيبٌ وَبَشِّرِ الْمُؤْمِنِينَ)[149]: “Victory will occur in the world by powerful hands of Allah’s remainder (Imam Mahdi) and this is good news for the believers.”[150].

          It has been mentioned in the interpretation of the verse (وَلَئِن جَاء نَصْرٌ مِّن رَّبِّكَ)[151]: “In this verse the help of Allah refers to reappearance of Qaim”[152].

          Imam Baqir says: “Our Qaim will be helped with [army of] fear and will be affirmed with the [divine] help. Earth will be the earth will be intertwined for him”[153]

          Imam Ali (AS) says: “Fear and awe will move ahead of him. No enemy will face him but will be defeated.”[154]

2.11 Establishing rule of Islam and overcoming the false religions

          It has been said in the interpretation of the verse (وَعْدَ اللَّهِ لا يُخْلِفُ اللَّهُ وَعْدَهُ وَلَكِنَّ أَكْثَرَ النَّاسِ لا يَعْلَمُونَ) [155]: The holy Prophet (PBUH) said to Huzaifa ibne Yaman: O Huzaifa! If there remains only one day in the world, Allah will make that day so long that a man from my progeny rule over the world and Establish Islam’s rule. Surely, Allah does not break His promise and Allah can fulfill his promise. (والله لا يخلف وعده) [156]

          Imam Sajjad says about the verse ()[157]: “In this verse, the light refers to Imamate. Allah will complete Imamate with the reappearance of Qaim. He will make him dominant over all the false religions; such that no one except Allah will be worshipped.”[158]

Conclusion:

1. Based on Koranic, narrative and historical evidences, there is continuous conflict between the two groups of truth and falsehood. One front includes prophets, Allah’s armies, party of Allah, monotheists and believers. They are representatives of light, truth, the word of monotheism, faith, justice and humanity. The opposite front consists of arrogant ones, armies of Satan, party of Taghut, Dajjaal, Pharaohs and tyrants, disbelievers and infidels, oppressors, corrupts and prodigals etc. They are representatives of darkness, evil, falsehood, disbelief, rebellion, naughtiness, wickedness and arrogance!!
2. ‘Truth’ (Haq) and ‘falsehood’ (Batil) have different meanings and instances and they have been used in Koran in different meanings and forms. It is concluded from all of them that ‘Haq’ is something that exists in Allah’s path and the course defined by him. Therefore, if a group of people step on this path and they love Allah with the centrality of the apostles and prophets, they are included in the front of truth.

‘Batil’ means to exit from the divine path and to move in the way of Satan, evilness and wrongness. Hence, if a group of people come to this path and fight against ‘faith in Allah’ with the centrality of Satan and the rich, powerful and deceivers, they are a part of the front of falsehood. Hence, falsehood is destruction and distraction from the path of truth and reality and act of opposing the path of prophethood and Imamate.

3. The wheels of history are moving on basis of the conflict between the two groups. At last it should reach its destiny and stop its movement full of ups and downs. Therefore, the conflict of these two groups should also reach its ultimate destiny. Although, usually this battle was in favor of the group of truth but sometimes it was accompanied by flounce and long-term control of falsehood which created many difficulties, hardships and deficiencies. Some of these difficulties are wars, massacres, oppressions, insecurities, wastage of man powers, weakening of the position of the truth etc. If this conflict does not come to its end then these difficulties will continue and increase. According to Koranic, narrative, historical and philosophical evidences and human experience also the end of this conflict has been proved.
4. Falsehood always uses various tools and tactics for implementation of its dominance and continuation of its power and mischief. It becomes more and more powerful with the help of Satan. In particular, in the current time and before reappearance Satan uses different strategies, tricks and tools to expand range and power of the front of falsehood and to promote different corruptions, abnormalities, deviations etc.

1. For further study refer to ‘Political Sociology’ (Role of social forces in political life). Pg 99 and 100.
2. Writer of ‘Future of the world’ (Government and politics in theory of Mahdaviat), pg 214 to 218; narrated from: Immanuel Kant, Religion in range of the only wisdom, translated by Manuchehr Saneyi, pg 30 to 33.
3. Refer to: Hamid Enayat, Foundation of Political philosophy in the West, page 135; Paul Edwards, philosophy of history, page 17; Henry Thomas, elders of philosophy, page 78
4. Theory of clash of civilizations, Hantington and his reviewers, page 22, 23 and 45.
5. Whether world is going towards chaos (Confused Geopolitics), chapter 7 to 16
6. Al-A’raf (7), verse 30.
7. Al-Inshiqaq (84), verse 2.
8. Al-Maida (5), verse 107.
9. Al-Anfal (8), verse 7
10. Younus (10), verse 32
11. Al-Hajj, verse 62
12. Al-Baqara (2), verse 180
13. Al-Qasas (28), verse 48
14. Al-Anfal (8), verse 8
15. An-Nisa (4), verse 122
16. Al-Baqara (2), verse 62
17. Az-Zomar (39), verse 69
18. An-Nisa (4), verse 171
19. Al-Baqara (2), verse 228
20. Refer to: Bahaudin khuram shahi, ‘danishname Koran wa Koran pajuhi’ vol 1, page 949 and 950; also Majma-ul-Bayan (under the verse); Lisanul Araba
21. Ali Akbar Dahkhuda, Dahkhuda Dictionary, vol 6, page 9142
22. Younus Malum, Almunjid Fil Lugha, Page 144
23. Refer to: Abdullah Javadi Amoli, Philosophy of human rights, page 74
24. Refer to: Mohammad Taqi Mesbah Yazdi, Theory of human rights, page 74
25. Refer to: Marfat Magazine, num 70, page 83
26. Al-Mofredat fi Alfazel Koran, page 129
27. Tajul Urus, vol 1, page 432
28. Aqrab-ul-Mavarid, vol 1, page 88
29. Qamuse Koran, vol 1, page 230; refer to Marafat Magazine, num 39, page 38
30. Maqayisul Lugha, volume 2, page 15
31. Jafar Subhani, Tafsire Manshure Javed, vol 3, page 62
32. Refer to: Dictionary of words of Islamic revolution, page 324
33. Al-Mizan, vol 1, page 304
34. The same, vol 3, page 10
35. The same, vol 19, page 547
36. Al-Anbiya  (21), verses 16 to 18
37. Al-Rad (13), verse 17
38. Al-Hajj (22), verse 62
39. Al-Isra (17), verse 81
40. Al-Anfal (8), verse 8
41. As-Saba (34), verse 33
42. For further study refer to: Majma-ul-Bayan, vol 4, page 397; Tafsir Fakhre Razi, vol5, page 544: tafsir manshure javed, vol 3, page 71 and 72
43. Al-Qasas (28), verse 47 and 48
44. At-Toba (9), verse 33
45. Refer to: Tafsir Manshure Javed, vol 3, page 82 to 88; the rise and fall of civilization in Koran, page 166 to 171
46. The rise and fall of civilizations in Koran page 135
47. Movement and revolution of Imam Mahdi, page 48 and 49
48. There is a truth and a falsehood and either of them has followers. Whenever the falsehood rules, it has happened since long, and if truth is decreased, its possibility exists (Nahjul Balagha, sermon 16)
49. Movement and revolution of Imam Mahdi, page 50
50. Refer to: Historical viewpoint of Nahjul Balagha, page 56 and 57, Nahjul Balagha sermon 201
51. Refer to: Society and history, page 323 and 324
52. Al-Maida (5), verse 27
53. The same, verse 30
54. Al-A’araf (7), verse 88
55. The same, verse 75 and 76
56. Al-Baqara (2), verse 87
57. Al-Ankabut (29), verse 39
58. Al-Baqara (2), verse 251
59. Al-Maida (5), verse 32
60. Al-Kahf (18), verse 94
61. Al-Ankabut (29), verse 30
62. Al-An’am (6), verse 112
63. Al-Mulk (67), verse 20
64. Yunus (10), verse 83
65. Al-Qasas (28), verse 4
66. Ad-Dakhan (44), verse 19
67. As-Saba (34), verse 34
68. Al-Mominun (23), verse 33
69. Hud (7), verse 59
70. Ibrahim (14), verse 15
71. Fat’h (68), verse 29
72. At-Toba (9), verse 13 and 14
73. The same, verse 14
74. The same, verse 73
75. The same, verse 74
76. Al-Baqara (2), verse 61
77. Tafsir Burhan, vol 4, page 644
78. Truth and falsehood, page 35
79. Nahjul Balagha, sermon 50
80. The same
81. Writer, future of the world, page 60 and 61; rise and fall of societies and civilizations, page 438
82. Tafsir Namuna, vol 1, page 171
83. The same, volume 12, page 235
84. The same, vol 16 page 17
85. Truth and falsehood, page 46
86. Al-Anbiya (21), verse 18
87. Al-Isra (17),verse 81
88. Al-Anfal (8), verse 7 and 8
89. As-Saba (34), verse 48 and 49
90. Ash-Shura (42), verse 24
91. Al-Anbiya (21), verse 18
92. Al-Maida (5), verse 56
93. Al-Ghafir (10), verse 51
94. Yunus (47), verse 103
95. Mohammad (58), verse 7
96. Al-Mujadalah (58), verse 21
97. Aal-e-Imran (3), verse 139
98. An-Nur (24), verse 55
99. Al-Qasas (28), verse 5 and 6
100. Al-A’araf (7), verse 128
101. Al-Anbiya (21), verse 105
102. Movement and revolution of Imam Mahdi, page 54
103. The same, page 44
104. Kamalud Din, vol 2, page 448
105. Alghibah Tusi, page 239
106. Amali e Tusi, page 352,  hadith 726
107. Ehtejaj e Tabarasi, vol 2, page 60
108. Tafsir e Qumi, vol 2, page 87
109. Baharul Anwar, vol 51, page 49, hadith 20
110. Irshad e Mufid, vol 2, page 385
111. Kamalud Din, vol2, page 354, hadith 51
112. Amali e Saduq, page 632, hadith 4
113. Baharul Anwar, volume 51, page 120, hadith 23
114. Alghibah Nomani, page 320, vol 9, Baharul Anwar, vol 52, page 365, hadith 165
115. Al-Anfal (8), verse 8
116. Tafsir Burhan, vol 2, page 68; Ithbatul Hudaat, vol 7, page 98
117. Al-Isra (17), verse 81
118. Tafsir Nur-uth-Thaqalain, vol 3, page 212, hadith 407; Muntakhab-ul-Asar, page 587, hadith 403
119. Al-Ghashiya (88), verse 1
120. Baharul Anwar, vol 51, page 50; Ghayatul Maram, page 756
121. Al-Lail (92), verse 2
122. Tafsir Safi, vol 5, page 236; Ghayatul Maram, page 757
123. Ithbatul Hudaat, vol 2, page 566, hadith 662; Tavilul Ayaatuz Zahira, page 780
124. Tafsir e Ayashi, vol 2, page 369
125. Kamalud Din, vol 2, page 369
126. Al-Mojadalah (58), verse 22
127. Yanabi-ul-Mowada, page 442
128. At-Taubah (9), verse 36
129. Yanabi-ul-Mowada, page 423; Baharul Anwar, vol1, page 55
130. As-Saf (61), verse 9
131. Tafsir Furat e Kufi, page 481; Yanabi-ul-Mowada, page 423
132. Alghibah Nomani, page 229, hadith 11
133. Al-Qasas (28), verse 5
134. Al-Burhan fi Tafsirel Koran, vol 3, page 230, hadith 12
135. Kamalud Din, vol 2, page 368, hadith 6; Musdarakul Wasail, vol 12, page 282
136. Maryam (19), verse 75
137. Ghayatul Maram, page 74
138. Al-Qasas (28), verse 5
139. Tafsir e Nur uth Thaqalain,  vol 4, page 110, hadith 11; Baharul Anwar, vol 51, page 54
140. Baharul Anwar, vol 51, page 63
141. Al-Hajj (22), verse 77 and 78
142. Tafsir e Jame’, vol 4, page 416
143. Kamalud Din, vol 2, page 354, hadith 11; Muntakhab ul Athar, page 182
144. Baharul Anwar, vol 51, page 120, hadith 23
145. Al-Ankabut (29), verse 49
146. Tafsirul Burhan, vol 4, page 256; Ithbaatul Hudaat, vol 7, page 127
147. Al-Isra (17), verse 81
148. Tafsir e Nur uth Thaqalain, vol 3, page 212, adith 407; Al- Mahja fi Ma Nazala fi Al-Qaim al- Jannah, page 231
149. As-Saf (61), verse 13
150. Tafsir e Safi, vol 5, page 17; Baharul Anwar, vol 51; page 49
151. Al-Ankabut (29), verse 10
152. Tafsir e Burhan, vol 4, page 265; Baharul Anwar, vol 51, page 48
153. Kamalud Din, vol 1, page 330, hadith 16; Muntakhab ul Athar, page 36, hadith
154. Muntakhab ul Athar, page 63
155. Ar-Rum (30), verse 6
156. Yanabi ul Mawadah, page 448
157. As-Saf (6), verse 8
158. Yanabi ul Mawadah, page 429; Baharul Anwar, vol 51, page 49
159. Al-Anbiya (21), verse 18
160. Ash-Shura (42), verse 24
161. As-Saba (34), verse 49
162. Al-Isra (17), verse 81
163. The same
164. Refer to: author, Article: Theoretical Philosophy of History and Doctrine of Mahdaviat, Seasonal Magazine, Intezar, num 17 page 106 to 116; the author, moral government and Doctrine of Mahdaviat, Seasonal Magazine, Intezar, num 16 page 253 to 243
165. Baharul Anwar, vol 52, page 27
166. Alghibah Nomani, page 233
167. For further studies refer to: the author, future of the world, (government and politics in doctrine of Mahdaviat), second section, page 167 to 244