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The human approach to history is just the
opposite of the materialistic approach. It gives basic importance to man-and
human values, both in relation to the individuals and the society. From the
psychological point of view it considers itself to be composed of a set of
animal instincts which are common to both man and beasts and the other set of
higher instincts, religious, ethical, inquisitive and aesthetic which are
peculiar to man and distinguish him from the animals. From the philosophical point of view it
considers a society to have two aspects. Firstly, it is composed of
individuals, each of them having a mixture of high and low qualities. Secondly,
as a whole, it has its own variety of attributes which are the eternal
characteristics of man in general. A Persian poet expresses this fact thus: "This sweet water and this
saltish water in every vein of creatures will flow till the Day of
Resurrection. " Here a vein refers to the veins of the society
i.e. man in an indefinite and general application. In some individuals sweet
water flows i.e. good qualities dominate and in others saltish water flows i.e.
bad qualities are more numerous and remarkable. This position will continue so
long as man exists on the face of the earth. The death of individuals makes no
difference to it. Anyhow, with the evolution of man and human society the
position will certainly improve a great deal. According to this approach history, like nature
itself, is developing and progressing towards a state of perfection. The
development of history is neither confined to the technical nor the cultural
aspects, nor to the growth and improvement of the means of production. It is an
all-round and all pervading process and extends to all human affairs. Man, as a
result of his comprehensive evolution, is moving towards liberation from
environmental and social bonds and is gradually throwing off the shackles which
bind him to his environment. At the same time his adherence to an ideology
and faith is growing. In the future he is expected to secure complete
emancipation and with that to reach the stage of complete adherence to faith
and ideology. In the past when man was less able to exploit natural resources
he was a slave to nature. In the future, with more and more exploitation of
natural resources, he will not only be free from the bonds of nature but will
also gradually bring it under his domination and control. It is erroneous to say that evolution follows
the development of the means of production. Those who say so confuse the cause
with the effect. In fact, the development of the means of production is the
result of man's natural craving for perfection, expansion and diversification.
It originates from his power of invention which has, with the passage of time
grown and is still growing. According to this approach one of the
characteristics of man is the internal and individual contradiction between his
terrestrial and celestial aspects, i.e. between those instincts which are
inclined down wards and aim only at the individual, limited and temporary gains
and those which are inclined upwards and want to encompass the whole of
humanity and aim at achieving the moral, religious, scientific and intellectual
objectives. The famous Persian poet, Mawlawi says: The soul inclines to wisdom and
science, The body inclines to gardens and
fruits, The soul inclines to progress and
honour, The body inclines to property and
chattels, The body inclines to greenery and
flowing water, because it originates from them, The soul inclines to life and the
living; because its origin is divine, Allah also inclines to soul, So say that He loves them and they
love Him. The internal conflict of man, which the
ancients called the fight between reason and passion, automatically leads to
the conflict between different groups of human beings, the elated and morally
liberated beings on the one side and the nasty and brutish beings on the other.
This approach accepts the existence of a
conflict as a part of the development and evolution of history, but not in the
form of class war between those attached to the old means of production and old
social system and those attached to the more modern means of production. It claims that a conflict has always existed
between men with mature faith who are free from the captivity of nature and the
environment of animal instincts and have an object in view and the degraded and
brutish persons and it has played a very effective role in the evolution of
history. To interpret all the wars in history as class
wars is tantamount to closing the eyes to the most beautiful and the brightest manifestations
of human life all along. Throughout history many battles have been
fought to secure material needs like food, clothing or housing, or on questions
connected with sex, power and prestige. But there have definitely been certain
battles which can be described as fights between the right and the wrong and
the good and the evil. They represented a struggle between the human motives
and the animal propensities, between the common good and the individual
interests, between the high human values and the base desires and between the
progressive and the elated man and the low and the perverted man. In the words of the holy Qur'an they were
fights between the troops of Allah and the troops of the Devil. The supporters
of this theory strongly censure the attempts of the materialists to interpret
all religious, ethical and human movements on the basis of class struggle and
regard such attempts as a distortion of history and an insult to human dignity.
Historical events show that many movements which were initiated for securing
the primary material needs were led and guided or at least supported by
individuals who themselves were well-off and well-placed. Contrary to the claim of the materialists that
all progressive campaigns are waged by the oppressed and the deprived classes
wanting to displace the existing system and to replace it by another system
which may ensure their material needs in conformity with the developed means of
production there exists historical evidence to prove that progressive movements
have not always been confined to the oppressed classes. They have occasionally been led by the
individuals belonging to the privileged classes who thrust their dagger into
the heart of the ruling system. The risings of Abraham, Moses, Muhammad and
Husayn were all of this nature. It is also misleading to suggest that the
progressive movements have always aimed at material objectives. The movement of
the early Muslims bears witness to the fact that this is not so. Ali
identifying the nature of this movement said: "They were given permission
to defend their faith with the help of their swords".[12]
Similarly, progressive movements have
not always been the result of the development of the means of production. During the past two centuries a number of freedom
movements were launched both in the East and the West. One such movement was
the movement for securing a constitutional government in It is also not true that unrest in the society
has always been caused by the unsuitability of the legal provisions of the
existing system. In certain cases the provisions as such were quite acceptable,
but a campaign had to be waged to secure their effective enforcement and the
Alawi uprisings during the Abbasid period had this nature. Human conscience is
not so depraved that people cannot be inspired by anything higher and nobler
than their basic material needs. From the above the following conclusions may be
drawn: 1. Evolutionary battles: Battles in history have been of divergent forms,
nature and causes: But those which contributed to the development of history
and humanity have been only those which were fought between the men of high
ideology, free from selfishness and greed and the men of selfish and beastly
nature lacking in aspirational and intellectual life. The nature of the wars which have contributed
to the advancement and evolution was not that of a class war nor that of a
confrontation between the new and the old in the sense mentioned earlier during
the course of the discussion on the materialistic theory. Wars have, by and by
acquired an ideological aspect and from the viewpoint of human values man is gradually
coming closer to perfection i.e. to the stage of an ideal man in an ideal
society. He will continue to advance on this path till a world government,
having full regard for all human values is established and that will be the end
of all the evil forces and selfish wars. According to the Islamic terminology this
government is called the Mahdi Government. 2. Absurdity of logical continuity: A logical continuity of the historical
stages as described by the materialists is baseless. Historical events,
especially those of the past one century, prove the absurdity of this theory.
During this period only such countries have gone over to communism as had never
passed through the stage of capitalism. The Soviet Union, On the other hand the countries with a highly
developed capitalistic system like the United States, Great Britain and France
are still maintaining their old systems and a century old prediction of the
protagonists of materialism concerning the workers revolution in the heavily
industrialized countries like It is evident from the above that there is no
such thing as a historical compulsion. It is quite possible that in a
capitalistic society the proletarian class attains such a state of prosperity
and well being that it may totally reject all ideas of revolution. Similarly,
it is also possible that with appearance of a clear and convincing ideology and
an elevation of religious and social conscience a nomadic society may reach the
highest stage of human culture in one leap. The renaissance of the early
Islamic era bears witness to this fact. 3. Sanctity of an armed struggle: The lawfulness and sanctity of an armed
struggle does not mean an encroachment on any individual's rights or
aspirations. The struggle becomes lawful and sacred whenever anything sacred to
humanity is in danger. Whenever any right, especially that which pertains to
the entire society, is threatened an armed struggle is allowed. Freedom is one
such right. A struggle for the liberation of the oppressed, as specifically
mentioned in the holy Qur'an, is another instance. If the belief in the Oneness of Allah, which is
the greatest asset of humanity, is in danger then a fight is naturally lawful. 4. Reforms: There is no reason why partial or gradual reforms should be
condemned. History does not compulsorily pass through contradictions and the
transformation of one contradiction into another is not a universal truth.
Hence, it is not correct to say that partial and gradual reforms prevent an
explosion and block the way to evolution. Even partial and gradual reforms do encourage
and help those who fight for a rightful and just cause and bring the chances of
their final success closer. In contrast corruption, turmoil and perversions
help the hostile forces and slow down the movement of history in favour of the
righteous people. According to this approach, what is required is a sort of
development which precedes the ripening of the fruit on the tree and not an
explosion. The better the care, anti pest protection and watering of a tree,
the better, healthier, and sometimes earlier is the fruit it produces. 5. Disorders: The same reasons which justify partial and gradual reforms
also make unlawful subversion and sabotage with a view to creating deadlock and
crisis, which is recommended by the materialistic theory. 6. Vacillations of history: Although, on the whole, history moves towards
evolution, yet contrary to the materialistic view, such a movement is neither
compulsory nor inevitable. It is also not essential that every society in any
stage of its history should be more perfect than it was in the preceding stage.
The prime mover of history is man who is free
and the master of his actions. Hence, history fluctuates in its movements.
Sometimes it goes forward and sometimes backward. It sways now to the right and now to the left.
Some times it moves fast and sometimes slow and occasionally stands still. A
society continues to rise and fall. The history of human civilization is
nothing but a series of rises, falls and extinctions. As the famous historian,
Toynbee, has pointed out, decline of every single civilization is inevitable,
though on the whole, human history continues to advance steadily along a line
of evolution. 7. The evolutionary march of humanity towards freedom from the
restrictions imposed by natural environments, economic conditions and
individual and group interests has on the whole, been guided towards a
purposeful life, a better ideology and a deeper faith. The will of a primitive man is mostly
conditioned by his natural and social environments and his animal impulses,
whereas a culturally advanced man with his broad outlook has gradually attained
a great deal of freedom from such restrictions and has consequently, to a large
extent, brought his environments and his impulses under his control. 8. The jihad and the efforts to persuade others to adopt the righteous
path are quite different from a class war, for they have a humanitarian basis. 9. The power of conviction and reasoning is genuine, natural and
effective. A conviction enables the human conscience to overcome material
urges. 10. The Hegelian and Marxian triangle of thesis,
antithesis and synthesis is neither applicable to history nor to nature and
consequently it is a false presumption that history passes through
contradictories or that historical stages are a series of contradictories
derived from each other and transformed into one another. The triangle of thesis, antithesis and
synthesis is based on two transformations and one combination i.e. the
transformation of a phenomenon into its antithesis, then its transformation
into the antithesis of antithesis and the combination of these two forms at the
third and last stage viz. the synthesis. But, in reality, nature does not work in this
manner. What actually exists in nature is either a combination of two
contradictories without transformation, or transformation of one contradictory
into another without any combination. The third form which is met with is
evolution without either transformation or combination. Many elements which are somewhat contradictory
to each other combine together but are not transformed into each other. For
instance, water is a mixture of hydrogen and oxygen. In such cases there is a
combination, not transformation. There are other cases where nature gradually
tilts from one excessive state to the opposite state and in the process strikes
a balance between the two. In such cases there is a transformation, but no
combination. There are still other cases where a third thing comes into being
as a result of the combination of the two things. Of course, there is no harm
if we call the resulting third thing synthesis and the two original ones thesis
and antithesis respectively, but that means nothing more than the use of common
and familiar terms. The same is the case with the use of the word
"dialectic". It is a beautiful and well-sounding word and no writer
would like to be deprived of it. Therefore, there is no harm if it is used in
connection with any idea that combines the principles of motion and
contradiction though it may not have those distinctive features of dialectic
thinking to which we have referred before. Notes: [12] See: Sermon 154, |
