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Philosophy Of Islam [Electronic resources] - نسخه متنی

M. Jawad Bahonar

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Chapter 13


Islamic
Conception of History

Islamic Conception of History

To get acquainted with the Islamic conception of the
historical changes and the factors making history, it is necessary to take the
following few points into consideration:

The Qur'an pays
attention to the usual course of history

We have already learnt that the changes in the natural
phenomena are governed ‑by definite laws and are brought about by certain
causes and factors. In short, we can say that nature has definite ways, and
that Islam lays ample stress on their existence.

According to Islamic view, in society also there exist
specific laws, which constitute the patterns on the basis of which social
changes take place. The rise and fall of nations, their strength and weakness,
the coming to power of any particular groups, the soundness or unsoundness of
a society, are all subject to the laws which govern a society and its relations
with other societies. Thus the historical events are not accidental, having no
basis. They are not subject to a whimsical fate. Everything in society as well
as in nature is subject to a law.

The social laws and patterns do not come into being.
automatically or as a result of any inner compulsion.

As a matter of fact, they are all a part of the creative
design and divine ways'. Here are a few examples of the ways to which the
Qur'an has referred. (Let us see what role the will of man plays in this
field).

"We destroyed
many generations before you when they did wrong". (for their social
relations were based on an unjust system). (Surah Yunus, 10:13).

"If the people of
these towns bad believed and practiced piety, We would have showered on them
the blessings of the heaven and the
earth ". (Surah al‑A'raf, 7:96).

In Surah al‑Fatir, verse 43 and onward the Qur'an
speaks of those who, because of their selfishness and arrogance oppose the
mission of the prophets and the efforts of those who advocate truth. Such
people employ all sorts of unlawful means to expand their power and to gain
their selfish ends. Thereafter the Qur'an says:

"The evil
designing recoils only on those who do it. Then can they expect anything other
than the punishment meted out to the earlier people? You will not find a change
in Allah's ways, nor will you find Allah's ways to change. Have they not
travelled across the land and seen the fate of those who were before them,
though they were far mightier in power than themselves?" (Surah, al‑Fatir,
35:43 ‑44).

In Surah Ale Imran, verse 137 it says: "Different traditions existed in the past. So travel across the
land and see the fate of those who rejected the Truth ".

The next verse says: "Do
not waver nor grieve, for indeed you will have true dignity if you are true
believers".

Continuing the Qur'an says: "If you have received a blow, the unbelieving people had received the like
thereof (earlier). These are only the vicissitudes which we
cause to follow one another for mankind so that Allah may know those who
believe and may choose those who make supreme sacrifice". (Surah Ale
Imran 3:40).

These verses considered together indicate that what brings
about a change in the history of a nation, are the qualities of perseverance,
sacrifice for a good cause and abstinence from selfishness and undignified
actions. This is one of the norms that have always prevailed among the people.

From Surah Bani Israel, verses 70 ‑ 77, we can deduce
the following principles:

The nations and the communities are distinguished from each
other by their leaders and the guidance which they receive from them. Adherence
to one's ideological goal is necessary. If a community, in order to continue
its selfish and mischievous activities, falls out with its hard working,
selfless and sincere leaders and expels them, it shall not have much respite.
Thereafter the Qur'an says: "Such
has been Our way in the case o f Our messengers whom We sent before you".

The verse 16 of the same Surah tells us that when a place
was to undergo destruction, those of its inhabitants who lived at ease would
start indulging in licentiousness and mischief‑making. Then a command of
Allah would be issued in respect of these corrupt and mean people given to
hoarding money and seeking pleasure. The place would be destroyed and its
people annihilated.

In Surah al‑Fajr, verses 6 ‑ 14, the Qur'an
says:

"Did you not
consider bow your Lord dealt with the tribe of Aad, who had many‑columned
buildings at Erum, the like of which was not erected in other lands; and (how We dealt) with the tribe of Thamud who
cleft the rocks in the valley; and with Pharaoh, firm of might? All these were
haughty in their lands and created much mischief there. Therefore your Lord let
loose on them the scourge of punishment. Surely your Lord is ever watchful
".

These are only a few instances out of so many in which the
Qur'an has referred to the usual course of history.

Violent outburst of
desires and emotions

We have already learnt that man has a terrestrial as well as
a celestial nature. He has many kinds of inclinations and emotions, and is
responsible for guiding and modifying his desires. We also, more or less, know
that the passions for self‑seeking, self‑aggrandizement,
licentiousness and lust of power sometimes outburst so violently that they may
bring ruin to an individual and society. The Qur'an describes the individuals
and factions not controlling their passions as extravagant, mischievous, wrong‑doing
wicked, haughty and even as diabolic and aggressive. All over history and in
all sorts of economic conditions such people have worked for gaining their
selfish ends, for expanding their power and authority and for exploiting and
subjugating others. To achieve their vicious objects they do not desist from
using force, fraudulent means, threats, temptations and persecution. They
divide people and terrify them. They create those conditions under which they
may impose on the masses such ideas and such a way of life as may facilitate
the continuity of their own oppressive authority.

Myths, misconceptions, idol‑worship, dirty customs and
old and new gods are introduced and revived to stop people from thinking
rightly and moving in the right direction, and thus the way for their
exploitation is paved. So many wars have been kindled by the flames of the
avarice, greed and self‑interestedness of the tyrants. How much
destruction, misery, bloodshed and supression have been caused by their lust of
power and position!

The Qur'an considers the corruption and tyrannical and
oppressive activities of such men to be the cause of the destructive changes of
history.

From Surah al‑Baqarah, verse 205 we can deduce that:
Whenever a self‑seeking man comes to power, he creates mischief, tries to
ruin agriculture and commits genocide.

In Surah al‑Maidah, verse 62 and subsequent verses,
the Qur'an speaks of those, who because of their haughtiness and denial of
truth are ever ready to commit sins and transgression, to kindle the flames of
war and to spread corruption.

In Surah al‑Qasas, verse 4 and onward it says: "Pharaoh grew in power in the laud and
divided its people into casts. A group among them he suppressed, killing their
sons and sparing their daughters. Surely he was one of the miscreants".

In Surah al‑Zukhruf, verse 54, Pharaoh has been
described thus: "He suppressed his
people to the extent that they obeyed him. Surely they were wicked
people".

In Surah al‑Nisa, verse 27 Allah says: "Those who follow their lustful
desires, want you to go tremendously astray".

These are some examples of the verses, which show that there
are men who, because of their blindly following their desires and making no
attempt to modify and guide them in the right direction, create a great deal of
mischief and engender unfortunate events of history.

Question of
contradiction

According to Islamic conception, contradiction plays an
important role in bringing about changes in history, but it is not the sole
factor which brings them about. Further, contradiction does not mean merely the
contradiction between the productive relationships and the productive
appliances.

Within man himself there exist two contradictory forces;
devilish insinuation and the guidance of reason. In other words, within man his
animal propensities and his higher instincts are in conflict. Side by side with
man, that is his divine aspect, there exists Satan, which is the manifestation
of all misguiding and insinuation factors. In society there is a ceaseless
struggle between truth and falsehood. Since the dawn of history two sons of
Adam, representing the two wings of men of history, have been fighting each
other. One of them is fighting to satisfy his vain desires and to achieve his
selfish ends. He, because of his jealousy and self‑seeking, destroys the
other. His selfishness culminates in the first killing and transgression, and
establishes the tradition of the hostility of the selfish, lustful and transgressing
individuals and factions termed extravagant, diabolic and mischievous by the
Qur'an, towards the reformers and the advocates of righteousness and justice.
This conflict, in different forms, has continued all over history.

The root of this conflict and struggle going on between the
two sides of the oppressors and the oppressed, the exploiters and the exploited
and the tyrants and the tyrannized, exists within man himself. It is the
outburst of his inner passions and emotions, which causes such a havoc. Of
course social and environmental conditions are effective in flaring or checking
this outburst.

Anyhow, the outcome of this contradiction and conflict,
whether that be within an individual or between the various classes of society,
is not always the destruction of one side. In many cases the outcome is the
modification, guidance and even the harmonizing of the two opposing forces.

For example, if there is a conflict between reason and
passion, its outcome will not be the extinction of the latter. Similarly if
there is a conflict between material desires and higher human tendencies, its
outcome should not be the extermination of natural and material desires to the
extent that man should make no effort to obtain food, clothing and marriage‑partner.
The object of this conflict is self‑moulding so that all these desires
should be controlled and disciplined, and all instincts should be exercised
with moderation and with no excess.

In society also the conflict often aims at guiding and
training people in a peaceful manner by exhorting them to good and restraining
them from evil with a view to improve the environment and reform the wicked and
the culprits; though sometimes it aims at exterminating the oppressors also, as
in the case of punishment for manslaughter and in the case of the holy war.
Hence the role of the constructive factors must not be overlooked.

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