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.