Two concepts about man

The above-mentioned two approaches to the evolutionary movement of history have resulted from two concepts about man, his real identity and his hidden capacities.

According to the first concept, man is a prisoner of his material interests, all his actions being invariably determined by the compulsion of the means of production and economic conditions. His conscience, his temperament, his judgement, his ideas and his selections are all but a reflection of his natural and social environment against the dictates of which, he cannot make the slightest move.

According to the second concept, man is free from compulsion of nature, environment and temperament. He is the master of his destiny and righteousness. Human values are inborn in him. He can use his reasoning power and can implement his ideas. He need not be dictated to by his environmental conditions. No doubt, man is influenced by his environment but this is not a unilateral process.

Environment too, is affected by man. Being free and a master of his environment, man's conduct and his reactions to environmental conditions are often different from that of an animal. Man's basic characteristic which, in fact, is the criterion of his humanity is his ability to control his passions and base desires. This ability which is a very bright aspect of the human life has been totally ignored by the materialists.

No doubt, the holy Quran interprets history on the basis of the secondary view. From the Quranic point of view, there has been an eternal conflict between a group of righteous people like Abraham, Moses, Jesus and Muhammad and their faithful followers on the one hand and the other group of evil-doers like Nimrud, the Pharaoh, the Jewish tyrants, Abu Sufyan, etc. on the other. Against every Pharaoh, there is a Moses, says an Arabic proverb.

In the words of the Persian poet, Mawlawi, two banners have always been afloat, one white and the other black. In the fight between the forces of right and the forces of wrong, sometimes the former has been victorious and sometimes the latter. Anyhow, all victories and defeats have been the outcome of a set of social, economic and moral factors. The Holy Quran emphasizes the effect of moral factors and thus turns history into a source of instruction.

If history is considered to be merely a string of accidental happenings, having no definite cause behind them, it will not be in any way different from fiction which may provide an entertainment and serve as a pastime, but it can have no instructional value.

In case we admit that history has definite rules by which it is governed, but think that human will has not part to play in determining its course, then history may be regarded as instructive from a theoretical point of view, but can have no practical value. In this case, it will only be as instructive as the farthest galaxy about which we may know a lot, but can do nothing to determine or change its course.

In case we concede that history is governed by definite rules and man also plays an effective role therein, but think that, despite all that, the determining factor is money or force, then history will no doubt be instructive, but only as an evil. The same will be the result, if knowledge is looked upon, not as a determining factor, but as an instrument for acquiring power or force.

However, if we consider history to be subject to definite rules and at the same time admit that human will plays an effective and final role in determining its course for the benefit of the society, then and only then, is history both instructive and useful and its study is educative and rewarding. The Holy Quran looks upon history from this very angle.

The Holy Quran has described those who are termed reactionaries as the rabble, pleasure-seekers and egoists and those who fight for the right cause as the oppressed and the persecuted. From the Quranic point of view, the nature of the eternal struggle, which has continued from the dawn of history and which has helped the advancement of the society, is moral and human, not material, nor is it a class war.

An ideal society

To hope for the appearance and revolution of the Mahdi is an inspiring Islamic social idea. Besides being a repose of trust in the future, it is an appropriate mirror in which the nature of the Islamic aspirations of mankind can be seen.

This prophecy comprise many elements, some of them philosophical, others cultural, political, economic or social and still others human or physio-human.

It is not possible in this short article to discuss the subject in detail nor to quote extensively from the Holy Quran and the Sunnah, but in order to make the nature of the "Big Expectation" clear, we propose briefly to throw some light on its salient features. They are as below:

Optimism about the future of humanity

There are divergent views about the future. There are some who believe that adversity, distress, disorder and mischief are the lot of humanity and on that account, life has no value. In the eyes of such people, the most judicious action would be to put an end to life.

Some others think that human life has already been thrown into disarray. They believe that, following the marvellous technological progress and the accumulation of huge stockpiles of the means of mass destruction, mankind has reached a stage where its final annihilation is imminent.

The English philosopher, Bartrand Russell, says in his book, "New Hopes", that there are people, including Einstein, who see the possibility of man having completed his span of life and think that with his wonderful scientific skill, he may in a few years, succeed in completely exterminating himself.

According to this theory there is a great possibility of the total extinction of the human race just when it is on the threshold of attaining maturity. If we rely on perceptible evidence only, such a possibility cannot be ruled out.

According to a third theory, distress and disorder are not a part of the human nature. Nor will the tragedy of collective suicide ever take place. In fact, a very happy and bright future awaits humanity. A great man will appear who will uproot all corruption and mischief. This is a religiously inspired theory and it is in this context that Islam gives the glad tidings of Mahdi's revolution. Its salient features will be:

Salient features of the grand revolution

- Final victory of righteousness, virtue, peace, justice, freedom and truth over the forces of egoism, subjugation, tyranny, deceit and fraud.

- Establishment of a world government (one government in the whole world).

- Reclamation and rehabilitation of the whole earth so that no area remains waste.

- Attainment of full sagacity by mankind, adherence to ideology and emancipation from animal impulses and undue social restrictions.

- Maximum utilization of the gifts of the earth.

- Equal distribution of wealth and property among all human beings.

- Complete eradication of all vices like adultery, fornication, usury, use of intoxicants, treachery, theft and homicide, and total disappearance of abnormal complexes, malice and ill-will.

- Eradication of war and restoration of peace, friendship, co-operation and benevolence.

- Complete coherence between man and nature.

All these points require detailed discussion and analysis but here the idea is just to acquaint the readers with the nature of the Islamic tidings and aspirations.