Supplement

Islam takes the story of Abel and Cain to discuss the conflict between two human beings, one of whom has attained his ideal and belief and seeks truth and justice, and is free from materialistic inclinations; the other is a low animalistic being. The man with an ideal and Faith is one whose speech is Divine and chaste, and his deeds are wholly based on piety. He tells his corrupt brother: 'If you wish to kill me, I am not the one to kill.

' Thus killing is not a part of his human nature, for, he fears the Creator. But the other is fettered by his own carnal desires.The story of Abel and Cain is one of the most magnificent stories in the Quran, which describes the Quranic view of a man who has attained belief and the ideal and is freed from the bondages of nature, society and self. How steadfast he is in the way of his faith! While the other is inclined towards something which is quite the opposite of it.

This story should not be mistaken for a parable of the class conflict, which is a Marxist idea. While the Quran speaks of the oppressed on the one hand and oppressors on the other ( mala' and mutrafun ), it always tries to show that the progressive wars in history are those which are waged between men who have realized belief and faith and the profit seekers-a point which I have explained more fully in my book The Rise and Revolution of Mahdi (A).

As there are two opposing processes within man, in human society, too, there are two types of human beings: those who are exalted and progressive, and those who are base and bestial. Rumi, the poet, says: The two streams of water, saltish and sweat, Shall run through human nature until the doomsday.

In this school of thought, which believes in the love of truth and love of justice as ingrained in the human nature, in this school which trusts in man and in human values, and which unlike Marxism does not negate them or consider them mere idealisms, these things are regarded as an inherent inclination towards the existence of discoverable truths, and not something conventional or imaginary created by man himself.

The Quran says: O man, know yourself, and your own reality; these values exist within yourself as they exist in the great world, and you are a microcosmic model of the entire macrocosm: Mould yourselves in accordance with Divine norms.

These are Divine qualities, the reflection of which exists in the inner depths of his being, and he must discover it.

Accordingly, what is the future of man? Should we repeat the words of angels and say that man has a wicked nature, and wrap our hearts in despair for his future? Should we follow such suicidal ways as that of hippyism and take refuge in narcotics and such stuff? Or should we expect a miracle from an ideology, the only quality of which is belief in class divisions, and overlook thousands of its shortcomings?

Shall we embrace a creed which says that motion is caused by contradictions, and without contradiction there is no motion, which means that when a society attains a stage in which there is no contradiction, it means a society without an ideal, without motion, a dead and stagnant society? Is the ultimate goal of man and his evolution to reach a position of standstill? Doesn't human evolution imply something far above the questions of contradiction and conflict?

Moreover, after man resolves those conflicts and contradictions and negates class controversies, he reaches a position when he must remove his own defects and this is only a beginning, the beginning of his vertical ascent which has no limit; for, in this system there is infinite room for ascension and edification even for the Prophet (S), though it is something that lies beyond our imagination, even though it is a reality for the Prophet (S). This is why the ideal human society is in fact a society of men who have realized their ideal and attained faith and belief. It is the victory of effort, endeavour, piety and justice. Victory is one side of this coin of human existence, whose other side, as the Quran says, is the victory of God's Party over the party of Satan .

Man has been created to be an intelligent, aware, free and responsible being. From the first day that man has attained the station of humanity-regardless of whenever that might have occurred-he has been the deputy and vicegerent of God. There has been no time since the instant of creation of man when the earth was ever without the existence of a vicegerent, the hujjat (testimony) of Allah, that is, a being endowed with freedom and responsibility.

As long as mankind as such a Creator who has decreed for it a goal and purpose-a purpose which implies his knowledge of himself and ultimate conquest of evil and mastery over his own mind-the battle between good and evil, and between truth and falsehood, will continue. It will continue to the point-as predicted by our great religious figures-when it will ultimately result in a universal government, which is also interpreted as the universal rule of Imam Mahdi (A)-may God expedite his appearence. On this basis, the evolution of man in his human dimensions has, by no means, reached a dead end from the point of view of Islamic Ideology. Islam, here, emerges as an ideology that relies on the spiritual aspect of human nature and which reclines heavily on recognition of this aspect of human nature. It stresses the need to make man aware of and to motivate him to develop and nourish this aspect of his being.

Islam seeks to achieve a balance between the two aspects: the higher and the lower, inherent in the human nature. The recommended acts of worship, rituals, the enjoined abstinence from sins, the forbidding from lies, treachery, slander and oppression, all and all, besides their social value, are basically designed for cultivation of the human aspect of man and revival of his humanity. Therefore, if we really desire to take a step the direction of this evolution, there is no alternative to rising above all the materialistic criteria and notions about human nature; that is, we must consider man as a being whose faith transcends the notions of class differences and classless society. Only then human struggle can acquire an essentially ideological character based on faith and belief.

But where is the beginning point of this struggle? The answer is: from inside oneself. This is what the Prophets have taught; and you will not find any example in other teachings which can equal in magnificence of meaning with what the Prophets of God have taught.

The Holy Prophet (S) sent an army to fight external enemies. The victorious warriors returned and the Prophet went forth to welcome them. Now look at the Prophet's sense of timing and occasion At a moment when he is expected to congratulate them and welcome them with a cry of 'Bravo!', the Prophet (S) instead says to them: "Praise on you who have taken part in the minor jihad, and who have yet to wage the major jihad ! Surprised, his Companions declare: "O Messenger of Allah, we don't have any battle ahead bigger than the one we have just been fighting? " The Prophet answers: the greater battle is the jihad against the self. This jihad is the struggle of becoming a human being. This is the viewpoint offered by Islam for understanding of man and his struggle against his own carnal self.

The Quran says in this regard:

He who purifies the soul indeed attains deliverance, and one who corrupts it certainly fails. (91:9-10)

Issues such as these cannot be encompassed by other teachings which neither possess the requisite capacity to uphold them nor the room for such dicta and ideals.