Oppression can refer to an authoritarian regime controlling its citizens via state control of politics, the monetary system, media, and the military; denying people any meaningful human or civil rights; and terrorizing the populace through harsh, unjust punishment, and a hidden network of obsequious informants reporting to a vicious secret police force.
Oppression also refers to a less overtly malicious pattern of subjugation, although in many ways this social oppression represents a particularly insidious and ruthlessly effective form of manipulation and control. In this instance, the subordination and injustices do not afflict everyone—instead it targets specific groups of people for restrictions, ridicule, and marginalization.
Allah's love to us does not need to be proven after He created us from nothing and granted us life and all bounties of life. Allah (SWT) gave human beings the option and ability to be good or otherwise. Allah does not force us to be good nor to be bad but He helps us if we want to do good and leaves us if we want to do bad. Those who do bad and oppress others will face the result of their deeds while the oppressed will be compensated by Allah for their sufferings.
Bad deeds, oppression, depravity stem from following evil desires which are always supported by Shaitan.
Those who follow their intellect by obeying Allah, will be away from oppression and depravity because they know the bad results of it on them before others.
The situation we are in is not permanent. Every era had its empires and its kings and rulers and they rose and fell. Similarly, today's powerful nations will also fall as this is part of the normal course of history. In fact, in our lifetime, many of us have seen the rise and fall of tyrants.
The question of why Allah does not intervene to make this happen sooner hinges on the question of the free will of the human being and the balance between Allah's compassion and answering people's prayers, versus the free will that Allah has given to us collectively. On a societal or global scale, divine justice does occur, but it often takes place in the long-term (such as over centuries) rather than in our immediate lives.
From an Islamic perspective, societies are affected by natural/physical laws and higher-level natural laws. For instance, a material or natural law would be that if a government invests in health care, the quality of health in the population will be better. This is true whether people are ethical or unethical, faithful or unfaithful.
In addition to physical natural laws, the Qur'an and hadith speak of higher-level natural laws, which also relate to ethical decisions, for instance, a society that gives up enjoining the good will be afflicted by a tyrant. (Some of these can also be reduced to material/natural laws, e.g. tyranny can be defined in part by clamping down on any sort of opposition or speaking against something and won't emerge in a place where people are constantly enjoining the good.) So we also have the free will to act within those laws but we experience the results collectively.
Basically, the ultimate end of things and seeing divine justice is really just something one needs to be patient for with if one wants to see it dramatically except in some cases where there is some sort of clear divine intervention to answer people's prayers. In the meantime, do what one can do improve the situation we and the world are in, whether it be through actions or even just prayer.
You can give charity on their behalf, pray for them and also bring awareness to others about their situation. We must pray for the return of Imam Mahdi (aj) which is the solution to end the oppression in the Earth.
According to a prophetic narration, we must stop oppression by our hand if we are able, if not then we speak against it and if we are not able then the last step is to hate it in our heart.
The nearness to Imam Zaman (AS) can be achieved by :
1. Living with him all the time, in your heart,so you love him more than you love yourself and your family.
2. Remembering him in practice, that you do not say or act before being sure that he will be happy with your act.
3. Remembering him and saluting him and reciting his Ziyarat, and
continuous prayers for him in our Namaz and after Namaz and in all the situations.
4. Doing good deeds on his behalf like doing good to your parents, relatives and people especially the poor and needy, then gifting the reward to Imam Zaman ( AS),
5. Preparing yourself to be a humble servant of Imam Zaman (AS). This can be practiced now in serving any Momin or any good cause which is in the frame of the teachings of Imam Zaman (AS).
6. Reciting Du'a Al-A'hd every day in which we re confirm out allegiance to Imam Zaman (AS).
7. Reciting Ziyarat Aal Yaseen which has great benefits for us and it makes us more near to him.سلام على آل ياسين
السلام عليك يا داعي الله ورباني اياته
As Muslims we must always be forebearing and forgiving, even to those who wrong us. The holy Quran clearly tells us that we must not hold grudges against those who believe. This is in verse 10 of Surah al-Hashr:
And do not put in our hearts any rancour towards those who believe.
Regarding someone being family and kin, we know how Islam emphasises on observing the best of conduct regarding one's family. There will always be disputes and disagreements, but a believer must never harbour any resentment towards another believer.
What we can say is we leave what they did for Allah ta'ala to deal with.
With prayers for your success.
There are many Duas against the oppressors in Quran and Hadeeth of the Prophet (SAWA) and Ahlul Bayt (AS).
Quranic Dua : Verse 10 in Sura 54 (RABBI INNI MAGHLOOBUN FANTASIR)
فدعا ربه أني مغلوب فانتصر
It is also very useful to recite Ayatul Kursi 7 times for protection from the oppressors.
It is mentioned in authentic sources that reciting Dua Jawshan Al Sagheer is very useful for protection from the oppressors and any harm . Imam Musa Al-Kadhim (AS) recited Jawshan Al-Sagheer when the tyrant Abbasid ruler threatened to kill him, and the tyrant ruler dies in three days before even touching the Imam.
Istighfaar repeatedly is very useful also.