Philosophy Of Islam
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.
Necessity of augmenting the positive force of contradiction and
resistance against corruption In every conflict the side which is
stronger, achieves greater success. Hence if the tyrants and the
oppressors are stronger, oppression and corruption will prevail, the
people will be subjected to persecution and will be deprived of their
rights.
But once the side of righteousness and justice becomes stronger, social
justice becomes dominant and the oppressor is removed from the scene.
Naturally it requires persistent effort and hard work to strengthen the
side of righteousness.
"If only there had been among the generations that have gone before
you, ‑men possessing good sense who could warn their people and
stop them from spreading corruption on the earth ". (Surah Hud,
11:116)
** **
"If Allah had not repelled sore men with the might of others, the
earth would have been corrupted". (Surah al‑Baqarah, 2 :251).
A number of other verses which lay stress on the necessity of fighting
against the miscreants, the aggressors, the tyrants and the
self‑seekers, and promise success to those who work steadfastly and
resist the wrong‑doers with perseverance, prove this point.
Therefore mere intensification of contradiction and augmentation of the
causes of conflict cannot bring the required change closer. Only the
awakening and correct guidance of the oppressed, the strengthening of
the side seeking justice and promoting the positive inclinations and
sentiments can help the truth triumph.
a. Knowledge of the course of history,
b. Identification of opportunities; and
c. Taking advantage of these opportunities.
It is evident that everybody, whatever be the level of his social
consciousness and capability of leadership, cannot make history. A sound
knowledge of the course of history, insight into the structure of
various societies, correct interpretation of the historical events,
acquaintance with what happened to the people of the past and clear
thinking about the customs, traditions, inclinations and genius of a
society are necessary to be able to take a suitable, timely and fruitful
action.
Besides knowledge, the ability to mould, guide and organize the
thinking of the people and to overcome the forces of opposition is also
necessary.
It is also essential to have a firm conviction, a definite aim and the
power of resistance and perseverance. That is why we see that history
has produced a very limited number of individuals and groups who could
shoulder this social mission and with their creative and constructive
ideas, boldness, broad‑mindedness and extraordinary power of leadership
could make a break through in order to change the mind of the people and
bring about great changes in the history of a nation. No doubt human
history is the history of the great and outstanding men who have played
a decisive role.
Great Role of the Prophets in Making History
A study of the prophets' movement shows that they have been the biggest
source of intellectual and reformatory revolution in society. It is they
who preached justice, humanity, philanthropy, brotherhood, equality,
service to mankind, love, human freedom, peace, purity, piety and other
social and human virtues.
Furthermore, it is they who more than anyone else exposed the
oppressors, the tyrants, the hypocrites and the self‑seekers, and taught
the people to resist them boldly and make a sacrifice for this purpose.
The main feature of their program was to fight against subjugation and
humiliation and strive for liberty and emancipation. Reflect on the
following verses:
"Indeed We raised in every nation a messenger,
(proclaiming): Worship Allah and shun false gods".
(Surahal‑Nahl, 16:36).
** **
"We indeed sent Our messengers with clear signs, and revealed with
them the scriptures and the criteria for judging what is right and what
is wrong, so that the people may establish justice. We sent down iron,
in which there is vital power and wherein there are many uses for
mankind, so that Allah may know who helps Him though unseen and helps
His messengers. Surely Allah is Strong, Almighty ". (Surah
al‑Hadid, 57:25).
Prophet Ibrahim (P)
Since the dawn of the recorded history Ibrahim has been acknowledged to
be the champion of monotheism, iconoclasm and the exploding of myths.
It is he who taught to sacrifice one's life, property and children for
the sake of the cause which one holds dear; and it is he who fought
against the elements of transgression and self‑seeking represented by
Nimrud. Consequently he was thrown into blazing fire because he
continued his struggle against the idols and false gods. He set an
example of resistance and self‑sacrifice and resumed his struggle as
soon as he crossed this ordeal uncurbed. He laid the foundation of the
oldest centre of monotheism, namely the Ka'abah. He was. the inspirer of
all great Semitic religions believing in one God in a vast area of the
world.
Prophet Musa (P)
The efforts of Musa for the emancipation of his people, his vast
struggle against subjugation and humiliation and his bold stand against
those who possessed pelf and power and were the embodiment of oppression
and lust of authority, crowned the history of popular struggle and human
movements with success.
** **
"Go both of you to Pharaoh. He has transgressed the bounds
indeed". (Surah Taha, 20:43 ).
** **
"So go to him and say: We are two messengers of your Lord. Therefore
let the children of Israel go with us and do not torture them ".
(Surah Taha, 20:47).
** **
"We sent Musa and his brother Harun with Our signs and a clear
authority, to Pharaoh and his chiefs, but they scorned them for they
were despotic people. They said: Are we to believe in two human beings
like ourselves, whose people are servile to us?" (Surah
al‑Mo'minun, 23 : ‑ 47).
To counter the demands of Musa, Pharaoh and his aides resorted to
calumination, intimidation and brain washing.
`But none believed in Musa except a few o f his own people, who were
afraid that Pharaoh and his chiefs might harass them, because Pharaoh
was a tyrant in the land and he was guilty of transgression".
(Surah Yunus, 10:83).
** **
"When he conveyed them the truth from Ourselves, they said: Slay the
sons o f those who believe with him and spare their daughters. But the
scheme of the disbelievers was a mere failure. Pharaoh said: Let me kill
Musa. Let Musa call his Lord (if he can). I fear
that he will alter your religion or he will create disorder in
the land. Musa said: Indeed I seek refuge in my Lord and your Lord from
every arrogant person who does not believe in the Day of Reckoning".
(Surah al‑Mo'min, 40:25 ‑ 27).
** **
"Pharaoh proclaimed among his people saying: My people! Is the
kingdom of Egypt not mine, and these rivers flowing under my feet not
belong to me? Do you not perceive? I am surely better than this wretched
man who cannot even speak clearly. (If what he says is
true), then why have bracelets of gold not been put on him or
angels not sent alongwith him? "(Surah al‑Zukhruf, 43:51‑53).
** **
"Pharaoh said to Musa: If you acknowledge a Lord besides me, I will
imprison you ". (Surah al‑Shu'ara, 26:28). But Musa was firm. He
did not give up his struggle, and said to, his companions: "Pray to
Allah for help and be patient. The earth belongs to Allah. He gives it
to those of His slaves whom He pleases. Happy shall be the end
of the pious" . (Surah al‑A'raf, 7:128).
** **
Musa encouraged his people and gave them good news saying: "It
may be that your Lord is going to destroy your enemy and make you
succeed him in the land. Then He may see how you behave". (Surah
al‑A'raf, 7:129).
As we know, at last Musa was successful in rescuing his people. The
enemy despite all his power and grandure was annihilated. Thus a new
chapter of history was opened, which set in motion a series of
historical events.
Prophet Isa (P)
For some two thousand years Isa has been recognized in history as a saviour and messenger of peace and justice. He stood right in the midst of selfishness, war‑mongering, amassing of wealth and rivalry and bloodshed. At that time the self‑aggrandizement and fraudulent dealings were at their height. The unworthy churchmen, who were supposed to be the religious leaders and the bearers of the Divine commandments were themselves involved in rivalry with each other and were committing such heinous crimes as slaying of the prophets, deceitful forgery, usury and hypocrisy.
In such circumstances Isa stood and fought against all the evils of his
time. He reformed and reintroduced Mosaic religion which had been
distorted and misinterpreted, and preached righteousness, purity,
humanitarianism, love and service to mankind. He led his life with
utmost simplicity and pursued his mission in right earnest even at the
risk of his life.
In the course of history his teachings stirred a great wave of new
ideas of moral conduct and fellow‑feeling in a large sector of the
world. His teachings were the source of many epoch‑making movements and
revolutions.
The history of Christianity and the Church is full of many good and
ugly events and movements. Obviously all that was good was the outcome
of following the teachings of Isa and all that was bad and ugly was the
result of the misuse and misinterpretation of these teachings and of
deviation from his mission.
At last there came the turn of the greatest and the most fruitful
Divine movement, that is the message of Islam. We propose to dwell on it
at the end of this discussion.
Revelation was the motive force of the Prophetic Movements
There is no doubt that every prophet started his mission at the most
opportune time, when injustice, wrong conceptions, undue
discrimination, dissensions and neglect of duties were rampant and the
situation demanded the beginning of a reformatory movement to dispel
darkness and to illuminate the atmosphere with the light of virtue and
truth. But in all cases the actual campaign for changing the
intellectual and social conditions started only at the behest of Divine
revelation.
It is true that Musa from his youth was feeling extremely perturbed and
upset by the humiliation and the bondage of his people. He was conscious
that power and wealth were concentrated in the hands of one party and
the other was suffering poverty, slavery, pain and torture. But still he
had no plans to take any action or to carry out any reforms. Even when
he killed a person from the enemy camp during an encounter with him, he
escaped from the city in great bewilderment, as he felt that his life
was in danger. But years later when he was raised to prophethood and
Divine revelation asked him to take action, he returned to the same
city, went straight to Pharaoh, the powerful and dangerous enemy of his
and his folk and asked him to liberate the children of Israel and stop
torturing them. Only then the things began to move.
Till the age of forty the Prophet of Islam lived among an ignorant
people whose way of life was unmanly and very unfair. His pure and clear
mind perceived the moral perversion of society and felt distressed. As
for himself, he never reconciled to the the environment, and every now
and then made efforts even to prevent aggression and patch up
differences.[^1]
But he took no steps to preach social reform or to launch a campaign
for that purpose.
The breakthrough was made only when he received his first revelation in
a cave on the hill of Hira. That was the event that heralded the Islamic
Movement.
Therefore it may be said that revelation is the main pillar and the
foundation stone of the mission of the prophets. But what is revelation
and what effects does it produce?
Revelation
Revelation is a sort of sublime knowledge of the realities of the world,
their values and the higher goals of human life. This knowledge is
unambiguous, direct and clear. It is a special Divine gift bestowed on a
pure and holy man.
Revelation is not an ordinary kind of consciousness or perception
obtained through senses, observation or experiment. Nor is it a kind of
mental awareness based on previous mental data or previously acquired
knowledge manifesting itself consequent on the creative efforts of a
human mind. It is also different from intuition and mystic illumination.
It is pure and decisive knowledge, a transcendental cognition and a
Divine gift.
Some effects of revelation
(a) Inner Arousal: Revelation creates an arousal in the soul of the
prophet and stirs up his entire existence. It awakens his dormant
faculties and powers and directs them towards the performance of his
mission. With his contact with the eternal source of revelation, he is
infused with a new spirit and zeal.
(b) Clear insight: As a result of revelation a prophet's mind is
endowed with clear insight and breadth of vision as if it had been
connected with a gushing and pure fountain‑head of knowledge. His mind
is filled with pure and fruitful ideas.
The Qur'an describes revelation as light, insight, illustration,
wisdom, cure, mercy, proof and a source of life and knowledge. Obviously
this light and insight first of all should be enlightening the heart of
the prophet himself on whom revelation descends.
As a prophet's ideas are inspired by Divine‑ revelation, they are
polluted neither by myths and misconceptions nor by his own
self‑interest or personal whims. As the Qur'an says,
"he does not speak out of his own desires. (What he
says) is only a revelation revealed to him ". (Surah
al‑Najm, 53:3).
** **
Because of his clear insight and purity of thought a prophet attains
infallibility. His missionary ideas are immune from every kind of
mistake or slip.
(c) Fruitful orientation of the thinking of people: Revelation guides
people and shows them the right way. It brings their inner talents into
full bloom, and develops their higher human sentiments and inclinations.
It gives a useful turn to their way of thinking and, in the light of the
new awakening, leads them to all that is good and pleasant.
After dealing with the misconceptions, false beliefs, wrong practices
and other pitfalls that may develop in a society, and emphasizing the
need of the prophets, Imam Ali (P) in the first sermon of his, given in
the Nahj al‑Balaghah, explains as under the purpose for which the
prophets are raised:
"Allah sent His prophets to people. He sent His prophets one after
another so that people might comply with the compact of their nature
(might not allow the light of their innate disposition towards
worshipping Allah and following what is right to be extinguished). He
sent the prophets to remind people of His favours to them and to convey
to them the truth so that they could have no excuse".
"He sent the prophets to people to stir up the hidden treasures of
their soul and to apprise them of their abundant and useful
potentialities".
(d) Lastly revelation is the bearer of the great message of the
prophets in regard to bringing about a change in society. In fact,
revelation has a social mission, viz. the reconstruction of society,
establishment of a just system and reorganization of a nation.
The historically recognized Divine messages have played an immense role
in this field. Now we study the universal message of Islam, which is the
most important of all these messages.
Islamic Movement – A Manifestation of the Rules of History
We propose to pursue this study in several stages:
Domination of injustice cannot last long
We already know that it is one of the most important laws of history
that when injustice and corruption become rampant in an environment, a
revolution is bound to follow. The collapse of the elements supporting
undue discrimination and tyranny is inevitable.[^2]
Keeping in mind this firm rule of history, we find that in the sixth
century of the Christian era, Arabia, the Iranian and the Roman empires
and all other well‑known countries of those days were ready for an
explosion. At that time not only in Arabia there existed discrimination,
belief in myths, idolatry, tribal feuds, poverty, tyranny and many other
inequities and vices, but even the big, powerful (though decaying) and
so‑called civilized countries of those days were the victims of so many
misconceptions, false beliefs, mutual conflicts of the rulers, cruel
laws, deep class differences, massacres, savage wars, undue prejudices,
barbaric customs and onslaughts against knowledge: The atmosphere was
suffocating. The masses were groaning under heavy financial burdens,
whereas some privileged individuals and groups were living in luxury.
There were thousands of other evils. The Qur'an has desbribed this
condition as manifest error.(Surah al Jum’uah, verse 2)
Imam Ali (P) depicted the world situation prevailing at that time as
under:
"Allah sent the Prophet of Islam at a time when there had been no
prophet for long. People were in deep slumber. There was utter confusion
everywhere. Wars were ranging. The leaves of the tree of life had turned
yellow and there was no hope that it would ever bear fruit. Waters had
gone dry. The light of true religion had been extinguished. Misery had
extended its ugly face and had overtaken mankind. The result of this
unfortunate situation could be nothing but chaos and trouble. Fear had
overwhelmed the hearts of people and they could find no refuge except in
blood‑thirsty sword! (Nahj al‑Balaghah).
This world situation foreboded a big event that could overthrow the
cruel and outdated systems.
Awakening of people injustice could not be ended without the
intervention of human factors and an ideological movement. It was
necessary that people should have better knowledge, and there should be
a school to enlighten their thoughts and to lay down a program for them
so that their dormant forces could be awakened.
"This is because your Lord was not to destroy any town arbitrarily
while their people were unconscious (of the wrong they were
doing) ". (Surah al‑An `am, 6 :131) .
** **
"We never destroyed a town whose term of life was not already fixed"
. (Surahal‑Hijr, 15:4).
*** ***
"We have never destroyed a town unless it had its warners ".
(Surah al‑Shu'ara, 26:208).
As we know, an intellectual and human awakening usually follows the
coming of the prophets.
** **
"If we had destroyed them with some punishment before his
(holy Prophet's) coming they would have certainly said:
Our Lord! Why did you not send to us a messenger, so that we might have
followed your revelations before we were humiliated and disgraced?"
(Surah Taha, 20:135).
** **
For these reasons Allah raised Muhammad, the Prophet of Islam, as a
historical and world necessity.
Arabia provided a favorable atmosphere
If corruption, injustice and belief in myths demanded such a movement,
naturally Arabia provided a most favorable atmosphere for the purpose,
for it enjoyed less intellectual and cultural progress and less human
qualities than its neighboring lands and was submerged in a deeper
bog.
The Commander of the Faithful Imam Ali (P) says: "Allah sent Muhammad
(Peace be upon him and his progeny) to warn the people of the world
against the customs and manners they had adopted. He appointed Muhammad
(Peace be upon him and his progeny) the trustee of His celestial
commandments. At that time you, the Arabs, professed the worst religion
and lived in the worst land. You slept amidst the hard stones and biting
snakes. You drank of dark water. You did not get wholesome food. You
shed the blood of each other. You severed your ties with your kin and
fought against them. Idols were set up amidst you, and your sins had
tied your hands and feet". (Nahj al‑Balaghah, sermon 26).
These were the circumstances when this degraded society and
inhospitable land was selected to be the cradle of Islam.
Pioneers ‑ Chosen companions
This divinely popular movement could succeed in overthrowing the
corrupt system and making history only if the pioneers were trained on
the basis of its ideology and then with general awakening the masses
were given the revolutionary training and prepared to proceed on.
The Holy Prophet immediately after having been raised to prophethood,
began to preach Islam to the selected individuals and started fostering
and bringing them up. In the beginning the preaching was secret and in
private. People were selected individually. The teachings were basic:
One should worship only one God and should renounce every kind of
polytheism. Total submission to what was revealed was necessary. All men
were the slaves of Allah, and were required to purify themselves, and be
accustomed to good deeds and resistance to evil.
* *
"I swear by the time (which is the time of the birth of
true man)! Surely man is in a state of great loss. Except
those who believe, do good deeds and exhort each other to truth and
exhort each other to be steadfast". (Surah al‑Asr, 103:1 ‑
3).
** **
A few but chosen people accepted the principles of the new school
whole‑heartedly, and became firm in their faith.
With belief in one God, rejection of all false deities,
chafacter‑building, piety, knowledge, breadth of vision and submission
to truth, gradually in three years the stage was set for open preaching.
At the end of this period persistent and powerful attacks were directed
against the prevailing system. Idol‑worship, the main cause of wrong
thinking and the main weapon of the self‑aggrandizing aristocracy was
condemned. A new wave started. A good number of people from among the
slaves, the underprivileged, the homeless and the oppressed along with
a few from the aristocratic class joined the new movement. But
simultaneously the resistance of the enemy, his threats, torture, siege
slandering and rumour‑mongering also reached their height.
The Divine verses were revealed in the form of ardent maxims. They also
contained the constructive criteria of the faith. The converts to Islam
continued to proceed forward firmly and unflinchingly on their way to
make future history.
Role of emigration
From Islamic point of view, emigration is one of the elements which make history. Reflect on the following verses:
"When the angels take away the lives o f those who are wronging
themselves, they ask them: In what circumstances were you? They answer:
We were oppressed in our land. The angels say: Was not the earth of
Allah vast enough for you to emigrate? It is they whose abode is Hell.
What a bad fate! But as for those men, women and children who are weak
and have neither the strength nor the means to escape. It may be hoped
that Allah will pardon them. Allah is Compassionate, Forgiving. He who
emigrates in the way o f Allah, will find many places o f refuge in the
land and abundant means of livelihood. He who leaves his home,
emigrating for the sake of Allah and His Messenger and is then
overtaken by death, shall surely be rewarded by Allah. Allah is
Forgiving, Merciful" . (Surahal‑Nisa,4:97 ‑
100).
If the suffocating environment of a place is not willing to accept the
truth, pressure is so high that all values have been suppressed and if
there is no possibility of impressing the surroundings and reforming
society, one should find out a more congenial place, where faith,
independance and truth may flourish, and go there. According to Islam,
it is migration in its widest sense, which helps solve the problems and
opens up new avenues. Islam enjoins emigration from closed and blind
surroundings to open lands ready to accept the truth, from rugged
mountains to populated places. It enjoins migration to study the nature
and history of men, and migration from self‑centredness to Allah, from
the straits of self‑seeking and self‑aggrandizement to the wider
atmosphere of honor and humanity.
When the Prophet of Islam found that his companions were under pressure,
first he ordered a limited number of them to migrate to Ethiopia. At
last by making contacts with the people of Medina and taking firm
undertakings from them he secretly made the atmosphere of that city
favorable to him and got ready to migrate to it.
All worldly goods and family, relations were sacrificed for the cause
of faith, for the promotion of goal and for the continuation of
struggle. With the emigration, for the holy Prophet and his loyal
companions a new epoch in the history of the Muslims began. We know how
effective this big step of emigration to Medina was in the expansion of
the Islamic Movement.
A basic condition of the progress of a social movement is the formation
of a disciplined and model group or society acquainted with and loyal to
its ideology. In Medina a nation was formed, though on a very limited
scale, but perfectly conforming to the required standard. In this small
society there was no distinction of race, tribe or class. No one was
nobler than others. Every kind of discrimination and distinction was
set aside.
Each individual, whether Muhajir (emigrant) or Ansari (original
resident of Medina) had to put the principles of brotherhood and
equality into actual practice. One Muhajir and one Ansari were
declared to be the brother of each other and were made to share the
house, the property and life jointly.
The holy Prophet issued the Medina charter, which was actually the
constitution on which the social system of this city state was based.
The rights, the obligations and the mutual relationships were fixed
precisely on the basis of unity, justice and equity. New members joined
the movement which slowly continued to spread.
Guidance of the masses
Masses axe generally kept ignorant and are politically and economically
exploited by those in power. That has been their usual lot all over
history. Either openly or surreptitiously they are enslaved to fight
the wars of the powerful and serve the interests of the selfish.
Islam knows this position, and decries[^3] the ignorance of majority,
but it wants the masses to organize their scattered power and work for
bringing about basic social changes to improve their lot.
The message of Islam is universal. It wants to bring every one into its
fold, and turn all into the virtuous and pious people.
Muhammad say, "Men, I am the Messenger sent to you all by Allah ".
(Sarah al‑A'raf 7:158).
There are hundreds of other verses which exhort all mankind to piety,
good deeds, knowledge, worship, purity, service and spending wealth for
a good cause. In contrast to other systems which exploit the masses,
Islam wants to guide them to the right path and to improve their lot.
Every ordinary Muslim can acquire distinction and can join the group of
the eminent ones. Incidentally, many outstanding personalities of Islam
rose from among the unknown and under‑privileged masses. As they
remoulded themselves on the lines prescribed by Islam and acquired human
virtues, they could attain an eminent position in Islamic circles.
Medina saw a general awakening. The families living in all parts of it
showed a great enthusiasm in joining the new movement. Gradually the way
was paved for executing the collective duty of Jihad.
* *
Element of Jihad
Jihad and violent conflicts are one of the most important factors of
bringing about a change in history. When for the sake of freedom a fight
against injustice and oppression begins, it provides a new impetus to
the revolutionary movement of society, and culminates in a success
described by the Qur'an as a great achievement[^4] a great reward[^5]
and deliverance.[^6]
** **
"Believers, shall I direct you to a profitable deal that will save
you from painful doom? Have faith in Allah and His Messenger and fight
for His cause with your wealth and lives. That is better for you, if you
but knew it. He will forgive you your sins and will admit you to the
gardens underneath which rivers flow. He will lodge you in pleasant
dwellings in the gardens of Eden. That is the great achievement indeed.
And He will bestow upon you another favor which you love so
tremendously, (that is) help front Allah and a
speedy victory. Give these good tidings to the believers". (Surah
al‑Saf, 61 : 10 ‑ 13).
** **
As soon as the Holy Prophet was sure of the preparedness of his
companions and the availability of an offensive force, he undertook the
task of a general march against the bases of idolatry and oppression.
The battles of Badr, Uhud, Khandaq etc, speedily expanded the sphere of
conflict and weakend the position of the enemy. They raised the morale
of the Muslims and drew the attention of the neighboring tribes. Thus
the way was paved for the quick publicity of the new system and the
destruction of the enemy.
Universality of the movement
By giving a warning to the neighboring countries and the big empires,
the holy Prophet proclaimed that Islam was a world movement. After
achieving notable victories and concluding a short truce with the
unbelieving Quraish, the holy Prophet got an opportunity to spread the
message of Islam to the foreign lands. He wrote letters to the world
leaders and asked them to accept Islam. These letters made it clear that
the message of Islam was that of belief in one God and the rejection of
all earthly gods. Though there was a varying reaction to these letters,
they constituted a firm warning which opened a new chapter in the
history of these countries, as was witnessed in the subsequent years.
It may be said here that a number of historic movements have been only
of a local or a regional character. Their aims, principles and programs
were in conformity with a particular environment, and hence they were
confined to particular peoples. Accordingly, the appeal of many of the
former prophets was also limited and regional.
But if the program of a movement is of world level and other
conditions, such as favorable social conditions, a powerful leadership,
a strong and large body of supporters, are available, it can surely
permeate other regions and an international wave can come into
existence.
Leadership
With the approach of the demise of the Holy Prophet, the sensitive
question of the leadership of the Muslim ummah came to a head. During
the first 23 years of Islamic Movement the most important cause of its
progress was the holy Prophet's extraordinary power of leadership,
organization and guidance. In historical analysis, this power appears to
be most marvelous and one of the main factors, which contributed to the
success of Islam. But after the demise of the Prophet?
The new system had borne fruits while the holy Prophet was still alive.
The Qur'an had been revealed. The fundamentals of the Islamic social
and intellectual system had been fixed. Nevertheless, the Islamic
teachings required a supervisor and trustworthy interpreter. Otherwise
they could be exposed to alteration and misuse.
The Holy Prophet himself devised a solution of this problem. He
selected Ali and introduced him as the Wali (master) of the Muslims.
Ali had received the best training. He had been in the forefront of
those pioneers who had made struggle for the success of the movement and
made sacrifice for it. He more than others had imbibed and practiced
every word of the Islamic teachings.
But the story does not end here. Immediately after the demise of the
holy Prophet the situation took a new turn.
Caliphate was captured through a meeting which was attended by a
limited number of persons, who hastily appointed a caliph. Thus the
question of leadership took a different course. Before long the‑ trouble
started and the all‑round progress of the movement was adversely
affected. In certain fields, especially that of social justice and
ideology, the movement suffered a good deal. Anyhow, the new arrangement
had many supporters.
Three principles of the effectiveness of historic movements
The effectiveness of any big historic movement largely depends on three
primary elements: ideological system, leadership and the existence of a
strong band of supporters and other potentialities. At the time of the
Holy Prophet's demise a living world system had been set up and
comparatively a strong band of trained Muslims was also formed. That is
why, though there was a lack of proper leadership and gradually there
was a deviation from the original principles, yet the weight of the
system and the existence of its well‑organized supporters were factors
viable enough to push the movement forward. The speedy progress of Islam
in the first century and the great scientific and academic movement of
the later centuries, as well as the great role which Islam played in
connection with the human culture and civilization, were all due to the
effectiveness of the system and the efforts of the true and valient
Muslims.
Human beings as the agents of Divine retribution
As we have already said the collapse of injustice and corruption is
inevitable. In the past ages when for vanquishing the unjust people and
those who denied the truth, the intervention of supernatural factors and
celestial retribution were usual, but that happened only after a message
and a clear warning had been delivered.[^7]
In the present age man has intellectually matured and has attained a
degree of comparative perfection. Now he can realize that social
privations, undue discrimination and other calamities are also a sort of
punishment. With the help of his common sense and intuition, he can feel
the consequences of his evil deeds and can anticipate his future. He can
now use his will and determination to fight against injustice and
corruption and does not say like the Israelites: `Go you two along with
your Lord and fight; We are sitting here'. Therefore now a natural
retribution is inflicted through human beings.[^8]
This position too is in conformity with the old Divine tradition of
removing the hurdles in the way of evolution. That is the reason why the
Islamic Movement during the lifetime of the holy Prophet was not
accompanied by any celestial punishment,[^9] and only jihad and human
effort played a decisive role in overthrowing the corrupt system. Thus
we find that the history of Islam is full of wars of emancipation.
Large masses of the people of the countries invaded by the Muslims
welcomed the invaders because, firstly, the atmosphere of their
countries was suffocating and they were being coerced, and secondly,
because they were sure of the justice and the emancipating spirit of
Islam. These people knew well that the Muslim campaign had brought them
justice and freedom. That is why on some occasions the gates of the
cities were opened voluntarily to the advancing Muslim army, and the
Muslim soldiers found that the deserters from the enemy ranks had joined
them, and were fighting shoulder to shoulder with them against the
unjust and inhuman system prevailing in their own country.
Respect of the culture and human values of others
Muslim advance into other countries did not mean that everything was
destroyed. It is true that the unjust social system was changed and the
false gods and the belief in myths and religious fables had to give
their place to the belief in One God and realistic thinking. But the
fruits of culture and philosophical thinking and the useful and advanced
social organizations were not disturbed. The movement of Islam aims at
helping the evolution of history and not at stopping or reversing it.
Islam has come for construction and improvement and not for destruction
and debasement.
It is interesting to note that Islam played a great role in the
preservation and renaissance of the ancient cultures of India, Greece,
Iran and Mesopotamia. By encouraging the knowledge of and investigation
into the thoughts of others and urging the Muslims to study the history
and the historical movements of the past peoples, to travel across the
lands, and to pick up all that was positive there, Islam brought about
an unprecedented activity of translation, writing, compiling and
investigation in the later part of the first century, which further
flourished in the second century and onward, and became a landmark in
the history of culture. All this was an outcome of Islamic training.
In fact the evolutionary trading of history requires that the
achievements of the past nations should be further developed.. Though
human history is full of ups and downs, deviations, pauses and
retrogressions, yet generally the reaction of a reformatory and
revolutionary movement has always been conducive to good results. There
exist many such instances especially in Islamic history. On the whole it
may be said that history has been moving forward.
Corruption of leadership
We must not forget that the bearers of the message of Islam (rulers)
were men, who somehow or other gained influence in Islamic circles. And
as men, they had varied emotions and desires and could sometimes even be
disposed to be oppressive and disloyal to the system.
It is the ideological system itself which guides and modifies the
actions of the individuals and keeps them on the course of evolution.
But it is necessary that in order to retain its constructive power, the
system should be run, administered and interpreted by the leaders who
are reliable, aware of the fundamentals and fit to deliver the goods.
If the leadership itself is disposed to corruption and in spite of the
teachings of the system, gets involved in hoarding wealth, class
distinction, luxurious living and other vices, the system ceases to be
effective for lack of sincere supporters.
In ‑such a case, gradually the main teachings of the system are given a
distorted turn, for the rulers try to keep every thing under their
control to serve their own interests, though they do not dare to oppose
the system direct, because despite their being usurpers, they derive
their position and power from the system itself. Besides, they have to
take into account the public sentiments and the popular support to the
system. Hence, they apparently pretend to be the champions of it and
thrust a dagger into its body from behind the back only.
In the history of Islam this tragedy actually occurred. The corrupt
Umayyad and Abbasid governments were not genuine products of Islam. They
captured the leadership of Muslim society in opposition to all Islamic
standards.
Then in order to build the high castle of their own power, they began
to distort Islam with the help of their paid agents, whom they employed
from among the historians, preachers, traditionalists and the
theologians.
In this process they convulsed the man‑making entity of Islam.
In fact, the same has been the fate of all the big movements of
history. It often happens that after settling themselves, the pioneers
fall prey to selfishness and dissentions, and in order to gain power
start fighting each other. Gradually the aims and objects of the
movement are sacrificed for the sake of the individuals. The system is
used to serve the leaders; the leaders render no service to the
system.
Internal resistance
This situation demands action from within society. In the face of this
tragedy Islam has a brilliant record of internal risings. The agitation
against Uthman, the third caliph, the great internal purge during the
time of Imam Ali (P), the bold resistance and eventual martyrdom of Imam
Husayn (P), the academic movements of Imam Baqir (P) and Imam Sadiq (P)
for the rebirth of the system, sanguinary risings of the Alids and the
descendants of Imam Hasan (P) and the other .events which took place in
Iran, Egypt and other Muslim countries during the Umayyad and the
Abbasid periods ‑ all were the reaction of the ugly situation and the
system forcibly imposed by the rulers. (The details of these internal
movements require a separate book).
Anyway, to remedy such a situation Islam has prescribed the principles
of vigilance, self‑criticism, internal jihad and exhorting the people
to do good and restraining them from evil.
** **
Invaders influenced
The international wars and conflicts crystallize the epoch making
elements.[^10]
The object of the Crusades was inhuman. They were launched against
Islam by those who were suffering from mental rigidity, prejudice, wrong
conceptions, class distinctions, intellectual stagnation, educational
backwardness and medieval fossilization. These wars were started with a
view to oppose a new religion and a world system which believed in human
values and had replaced discrimination and inequality by justice and
equality and put the firm belief in one God in the place of complex
heathenism. The result was tremendous bloodshed, large scale destruction
and many ignoble incidents which continued for over a century.
Even in this situation Islam played its constructive role. The
crusaders mixed with the Muslims and saw the manifestations of the
great and rich culture of Islam with their own eyes. They witnessed from
close quarters the advanced social system of the Muslims, their
libraries, their educational centres, their social laws and social
organizations, their civic facilities and their other social and
intellectual achievements. As a result, the eyes and ears of the
crusaders were opened. They came out of their blocked environment and
the choking narrowness of their social and intellectual systems. Their
biggest achievement out of all this bloodshed and fighting was their
contact with the culture and the ideological principles of Islam. Europe
awakened after a slumber of a thousand years. The penetration of the
culture of Islam into Spain and the French coasts opened the doors of a
new culture and a new thinking to the Europeans.
More and more of Islamic works and learned books were translated into
European languages. It may be rightly said that in the beginning the
industrial and scientific progress and social changes in new Europe
during the postrenaissance period, were inspired by Muslim culture.
Three‑pronged attacks In order to secure historical evolution, man has
to fight on three fronts:
(a) He must make efforts to discover the laws of nature, to subdue the
natural forces and to utilize them.
(b) He must fight against unjust social relationships and secure
justice, freedom and human rights.
(c) He must control his passions and fight against selfishness, base
desires and inner evils.
Islam has urged its followers to take action on all the three fronts.
In this connection it has put forward its teachings and plans, made
experiment with them and to a certain extent put them into practice.
Islam has also made experiment on the formation of a just and free
society, and put forward the true outlines of human rights. What man has
secured particularly after undergoing long‑drawn wars and tremendous
tribulations, had already been taught by Islam.
What is more important than anything else is that Islam has given
instructions in `major jihad', that is character building and
self‑control. In this respect it has given practical and detailed
instructions and laid down a vast program. Islam has also produced model
men, who can be an ideal example for others. It may be considered to be
the greatest miracle of the history of Islam that it is full of such
models.
The contemporary world is gaining speedy success on the first front. A
great many scientific and industrial achievements have enabled man to
control nature. As man uses his scientific achievements for his material
success and for the satisfaction of his desires, progress on this front
is likely to continue without a pause.
As for the second front, it cannot be denied that some big social
changes have taken. place, and the struggle for bringing about other
basic changes is continuing. On the whole history has witnessed some
success on this front too. But the problem still remains unsolved. It
may be said that what has been achieved, is only the beginning of a long
journey. Anyhow, the big question is whether the struggle against the
bases of power bent on expanding their authority with a view to
exploiting people and plundering their natural and human resources, come
to a successful end so easily. Will the world devils who have so many
tricks in their bag and who are inventing ever new methods of devouring
the nations, leave alone the oppressed and suppressed min?
Journey is long. Sacrifices, suitable measures and many other things
are required.
Success on this front cannot be expected without a success on the third
front. History is having thirst for real men, and today this thirst has
become acute. There is a spiritual vaccum. It is felt that humanity has
been forgotten. Human sentiments are being trampled upon. Forbearance,
self‑sacrifice, humanism, spiritual freedom, purity, and renunciation
of selfishness and narrow egoism are the world needs. The acquirement of
these qualities is essential so that pure men may be able to utilize the
achievements on the first front for the service of man, and not for the
service of the devil and the satisfaction of their own lust, and so that
on the second front they may find a free and human atmosphere in which
earth may be possessed by the righteous men. The Qur'an says:
`My righteous servants will inherit the earth ".
Final triumph of truth
Islam announces as a good news that the last and the highest stage of
the course of history is definitely happy. It declares that the
historical climax and the final end of human efforts is all‑round and
comprehensive triumph of truth and justice.
But this stage will come only after:
(a) The world is full of oppression, tyranny and utmost contradiction
and is fully ready for an explosion;
(b) The extensive and long‑drawn regional and world wars result in
large‑scale bloodshed and destruction;
(c) The supporters of genuine and final world revolution of history are
ready for it.
This final revolution (as prophesied by Prophet of Islam) will take
place under the leadership of the greatest, divine reformer and
revolutionary, the promised Mahdi, and will culminate in the permanent
purification and improvement of the environment, ceaseless development
of personality and definite and all‑round vigilance.
The result will be the emergence of a balanced and fully developed man
endowed with all talents and values in one unit world society.
** **
"We willed to show favor to those who were oppressed in the land and
to make them leaders and heir and to give them power in the land and to
show Pharaoh, Haman and their host what they feared from them .
(Surahal‑Qasas, 28:5 ‑ 6).
Final Victory
** **
Islam interprets history as a constant struggle between right and.
wrong. This struggle goes on at various levels of society between the
forces of right, virtuousness, love of Allah, faith, justice, equality,
sacrifice, correct thinking, purity and truth on the one hand, and those
of falsehood, egoism, materialism, pragmatism, tyranny, selfishness,
injustice, faithlessness, discrimination, corruption, infringement of
others rights and wretchedness on the other.
The real source of the struggle between right and wrong exists within
man himself. (vide Surah al‑Shams 91:7) It is manifested sometimes in
the form of the flames of selfishness, venality and licentiousness and
sometimes in that of higher sentiments of God‑seeking, righteousness and
love of mankind.
The impact of these sentiments on society creates power waves which
cause a strife sometimes culminating in corruption and wretchedness, and
sometimes bringing about changes towards happiness and prosperity of the
society. There is no doubt that changes for the better are brought about
by Divine help, but the role of human effort and struggle cannot also be
denied.
A Prophet is raised. He awakens the hearts potentially ready to accept
the truth. Faith of a group of converts matures. They along with him
fight against corruption and evil. They continue to make gradual
progress and do not falter at any stage till at last the society
undergoes a basic change.
Polytheism, myths, injustice and corruption collapse. Belief in Allah,
truth and justice takes root. Before long again from within the same
society selfishness, licentiousness and aristocratic tendencies shoot
forth. Occasionally the same society, though still maintaining the
traditional form, so deviates from the way introduced by the reformer
that it begins to rot from within and once again returns to its
pre‑reform ways, of course, in a new garb of hypocrisy and new forms of
injustice. and corruption.
Sometimes external factors with the aid of their internal agents
effectively work for spreading corruption and disruption. These agents
for their selfish ends readily co‑operate with the external enemy.
This state of injustice, corruption, myth and fraud stimulates the
sagacious and the downtrodden to launch a new movement. Thus a process
of struggle between right and wrong continues.
Islam believes that all pomp, show and power of the evil have been
transient over history. It regards all kinds of intrigues, frauds,
hypocrisy and falsehood as froth of water. They have no roots and are
bound to disappear finally. (Surah al‑Ra'ad, 13:17, Surah al‑Isra,
17:81, Surah al‑Anbiya, 21:18, Surah al‑Shura, 42:24 and many other
verses).
Truth always maintains its positive effect either in individual action
or social movement even when it is threatened by falsehood and needs
supporters to defend it.
Islam recognizes the need of human efforts, perseverance and faith in
bringing about a social change, and regards weakness, lack of faith and
licentiousness as the causes of the domination of falsehood.
Anyhow, it is this struggle which makes history. As for the future, it
is bright. In the end right will be victorious and justice will prevail.
Every form of wrong will be annihilated and oppression and tyranny will
disappear finally.
Advent of the Mahdi
Complete and final supremacy of right, and universal victory of justice
will materialize during the period of the appearance of Muhammad al
Mahdi ‑ the twelfth imam. At that time an ideal Islamic society will be
established under the aegis of an ideal government.[^11]
In the following pages we give a short perspective of the society and
the system of that time drawn from hundreds of traditions describing the
characteristics of that period. It must be remembered that this society
will be a true Islamic society and its system will be in no way
different from that prescribed by Islam.
We propose to divide this study under several headings:
At the threshold of appearance
The holy Prophet is reported to have said:
"He will rise at a time when chaos will be prevailing in the world.
Various countries will be engaged in the night attacks on each other.
Neither the elders will be having mercy on the younger, nor will the
strong be showing kindness to the weak".
Imam Muhammad al Baqir (P) has said:
"The Mahdi will rise at a time of great anxiety, when people will be
deeply plunged into crises, disturbances, disasters and diseases, and
when wild massacres, violent dissensions and religious discord will be
the order of the day. At that time people will be feeling distressed and
dejected, and will be at daggers drawn with each other. They will be
wishing themselves dead day and night. He will appear at a moment of
utter want of hope".
"He will rise to establish justice at a time when the world will be
full of injustice and tyranny".
There is no doubt that he will rise at a time when the whole world will
be plunged into injustice and corruption, and to fight against these
evils he will have to make awful struggle. He will require faithful and
self‑sacrificing supporters, possessing all the qualities of a true
champion.
Revolutionary leader and his supporters
The holy Prophet is reported to have described the imam of the Day in
these words:
"He is an Imam who is pious, pure and delightful. He is an admirable
leader, who is rightly guided and who enjoins justice. Allah
acknowledges him and he acknowledges Allah".
Concerning the faith and perseverance of his companions, Imam Ja'far al
Sadiq (P) said:
"Everyone of his companions will be so strong as if he had the strength
of forty men. Their hearts will be as solid as a piece of steel. If they
pass over a hill of iron, they would pierce it. They will not lay down
their arms till they have pleased Allah".
From another report we learn that at that time there will be some
people who will be faithful, virtuous, sincere, religious, pious,
conscientious, tolerant, firm, constant, temperate and God‑loving. They
will be thankful to Allah who made them heirs to power and wealth in the
earth and established their chosen faith therein. They will be
worshipping none but Allah, offering their prayers on time and paying
zakat when due. They will be exhorting to good and restraining from
evil".
About the true followers of the Mahdi, Imam Ja'far al Sadiq (P) is
reported to have said:
"Fear has been removed from their hearts and put into that of their
enemy. Everyone of them is more rushing than a spear‑point and more
daring than a lion".
Undergoing hardships for achieving success
It must be understood that success will not be gained easily. It will be
achieved only after undergoing a lot of trouble and discomfort.
Mufazzal, one of the companions of Imam Ja'far al Sadiq (P) says: "Once
we were talking about the Mahdi in the presence of the Imam. I said that
I hoped that he would succeed easily. The Imam said:
"No, it will not be so. Success will not be attained except through
sweat and blood".
In other words success will be attained after making great efforts and
undergoing heavy losses.
A companion of Imam Muhammad al Baqir (P) says:
"I told the Imam that it was said that the Mahdi would have a smooth
sailing and would not have to shed a single drop of blood". The Imam
said: "No, it will not be so. If the things could run so smoothly, by
Him in whose hands my life is, the Prophet of Islam would not have been
wounded and his teeth would not have been broken in a battle. No, that's
not possible. By Allah! there is no way out, but that you and we are
submerged in our own sweat and blood".
This means that the leaders as well as their supporters have to make
sacrifices before they are successful.
Imam ja'far al Sadiq (P) is also reported to have said:
"I see the Mahdi and his companions as if they are threatened by danger
from all sides: their supplies have exhausted; their clothes have worn
out; their foreheads bear the mark of prostration; during the day they
are as courageous as a lion and during the night they are busy in the
adoration of Allah; and their hearts are like solid pieces of iron".
Anyhow, all these sacrifices and hardships will have a happy end.
Imam ja'far al Sadiq (P) has said:
"It is true that the righteous always lead a hard life. But the end of
their hardship is not far off".
Nevertheless the success of the Mahdi will be largely due to invisible
Divine help. Many traditions bear witness to that.
As a result of these sacrifices and the Divine help real Islamic rule
will be established. These are some of the reports which throw light on
the doctrinal and social system which will follow.
Explaining the Qur'anic verse, It is Allah who sent His Messenger with
guidance and true religion that He might make it victorious over all
religions, howsoever the unbelievers might be averse, Imam al Sadiq (P)
said: "This verse will come true only during the time of the Mahdi, when
the unbelievers will no longer exist".
At present Islam has been surrounded by some people with so many myths
and doubts that it appears to be some different religion. This position
will continue till the Mahdi rises.
Imam ja'far al Sadiq (P) has said:
"As soon as the Mahdi rises, he will introduce a new system as the
Prophet had done in the beginning of Islam".
Imam ja'far al Sadiq (P) is also reported to have said:
"The Mahdi will do what the holy Prophet had done. He will smash the
existing system in the same way as the holy Prophet had shattered the
pre‑Islamic pagan system, and replaced it by Islam".
The new system introduced by the Mahdi will be so queer to some of
those who claim to be the champions of religion and to be having full
knowledge of it, that they will pick up a row against him, but they will
not be able to resist the divine world movement and will be
annihilated.
At the end of a detailed talk, Imam Baqir (P) said:
"On an occasion when the Mahdi will be busy narrating Divine commands
and speaking about the practice of the holy Prophet and the Imams, an
attack on him will be arranged from within the places of worship. The
Imam will order his followers to arrest the insurgents and put them to
death. This will be the last hostile action against the Mahdi".
When the evil‑doers will have been crushed and the correct Islamic
attitude popularised, the atmosphere will become conducive to
intellectual growth and expansion of knowledge.
Imam Ali (P) is reported to have said:
"I see a large number of tents pitched, and people under them being
taught the Qur'an in the same order in which it was revealed".
In the course of a talk about that period Imam Muhammad al Baqir (P)
said:
"Knowledge will become so common that even women will give decisions on
the basis of the Qur'an and the Sunnah of the holy Prophet".
Knowledge in various fields will expand. The total of the discoveries
of the past will bear no comparison to the discoveries made during that
period. According to a report, Imam Ja'far al Sadiq (P) explained the
position allegorically. He said: "If the total of possible human
knowledge is supposed to be seventy two letters, two letters will have
been known up to that time and the remaining seventy will be discovered
gradually during that period".
In respect of the intellectual and moral development of the people,
Imam Muhammad al Baqir (P) has said:
"When our Qaim will rise and the people will come under his
protection, their intellectual faculties will bloom and their human
qualities will be perfected and will bear fruit".
During that period the under‑privileged masses will be the masters of
the power and wealth of the world. Many reports say that the following
verse relates to that period:
"We willed to show favor to those who were persecuted in the land and
make them rulers and heirs o f the land, and give them power and wealth
of the earth ". (Surah al‑Qasas, 28:5).
Thus the power and authority of the tyrants and the self‑seekers will
come to an end and justice will be restored everywhere under a new
system.
"He will fill the earth with justice after it had been filled with
injustice and tyranny".
"The Qaim will enjoin justice. During his time injustice will be done
away with. Roads will be safe. Rights will be restored".
Complete equality will be enforced.
Imam Muhammad al Baqir (P) said:
"Immediately on his appearance the Qaim will distribute wealth
equally, and will restore the rights of the masses".
When the right job will be entrusted to the right man and all‑round
justice will prevail, naturally the whole world will prosper in every
respect.
"Blessings will pour forth from the heaven on the earth. The land will
put out its best produce. Trees will bear copious fruit. The atmosphere
on the earth will be verdant and fragrant".
It is also evident that in such an atmosphere minerals and natural
resources should be exploited to the maximum extent. Reports say: "Allah
will reveal for him the treasures of the earth ".
At last all the natural forces will be controlled by the people and
they will have all the means to use them to their own advantage.
Gradually there will be so much wealth that no one will be left poor or
needy.
"Double salaries will be paid to the workers. Equality will be observed
among all the people. There will be no one eligible to receive zakat.
Money will be offered to the people, but they will decline to accept it,
because they will not be requiring it. All underground and above‑ground
natural resources will be at the disposal of the imam. Addressing the
people he will say: "This is the wealth for which you were fighting,
severing relations with your kith and kin and shedding the blood of each
other". Then he will give them money in unprecedented quantities".
In such circumstances there will prevail complete peace and law and
order.
"At that time complete peace will prevail all over the world. None will
harm anyone. Fear and anxiety will not exist. Even the wild animals will
be moving among the people, but will not be harming anyone. People will
have love and sympathy for each other. They will equally distribute
wealth among themselves. There will no longer exist any poor or needy.
No group of people will seek to dominate another group. The elders will
show kindness to the youngers and the youngers will respect the elders.
All people will be conscientious in their actions and decisions".
Love, kindness, righteousness and brotherhood will prevail. There will
be no question of deceiving or ill‑treating anybody; complete sincerity
and cordiality will exist.
"When the Qaim will rise, such genial sincerity and cordiality will
come into being that one will take out whatever one requires from the
pocket of another person and that person will not mind it at all".
Every kind of weakness, disease and disability will disappear.
"As regards those who will be living during the time of the Qaim, their
sick will recover and their weak will gain strength".
"All the blind and the crippled will be cured and the sufferers will be
relieved of their suffering".
"A world government characterised by justice and righteousness will be
established. It will extend from the East to the West. All people will
live under it in an atmosphere of peace, justice and prosperity".
"Cordial relations will exist among the believers all over the world.
It will appear as if from one end of the world to the other they see
each other, speak to each other and co‑operate with each other".
These relations will be different from the present day relations and
peace agreements, which are concluded only to safeguard the interests of
the powers concerned and have no stability. All such agreements will be
annulled with the appearance of the Qaim and will be replaced by an
all‑pervasive just system".
At that time there will be no question of hypocrisy, intrigue, mere
show of courtesy or any under‑hand method. Everybody will have to submit
earnestly to the rightful government. All defaulters will be
annihilated.
This government marked, with the final and complete restoration of
justice and all‑round development, will be the last stage of human
history. The Divine Government will be established after the failure of
all other systems to achieve the desired results. Though it will be of
limited duration, it will be the last word in justice and
righteousness. It will be the end of history.
[^1]: His participation in the pact known as Hilf al-Fuzul and the story of setting the Black Stone in its place are two such cases.
[^2]: “Then their Lord inspired them saying: Surely We shall destroy the wrong doers” (Surah Ibrahim, 14:13) “Never did We destroy any town unless their inhabitants were evil doers” (Surah al Qasas, 28:59) Many other verses of the Qur'an such as Surah al‑Hajj, verse 45, Surah Yunus, verse 13, Surah Ale Imran, verse 117, Surah al‑Kahf, verse 59, Surah Hud, verse 117, Surah al‑An'am, verse 47, convey the same meaning.
[^3]: "But most of the people have no knowledge". (Surah al‑Jathiyah 45:26 and many other verses). "Most of them follow nothing except conjecture". (Surah Yunus, 10:36). "But most of them have no sense". (Surahal‑Ankabut, 29:63). "Most of them dislike the truth" (Surah al‑Mo`minun, 23:70). "But most of the people do not believe ". (Surah al‑Ra'd, 13:1)
[^4]: Surah al‑Tawbah, verse 113.
[^5]: Surah al‑Nisa, verse 98.
[^6]: Surah al‑Saf, verse 10.
[^7]: "We were not to inflict punishment unless We sent a messenger". (Surah Bani Israel, 17:15).
[^8]: "Fight them! Allah will punish them at your bands". (Surah al‑Tawbah, 9:14).
[^9]: "Allah was not to punish them, so long as you are with them nor would He punish them so long as they seek forgiveness ". (Surah al‑Anfal, 8:33).
[^10]: `As for the scum it goes waste and what is beneficial to men remains on the earth". (Surah al‑Ra'd, 13:17)
[^11]: The Awaited Saviour, which is available http://www.al-islam.org/awaited/index.htm