Introduction

When we pay special attention to the future and the prospect of positive changes, we will face numerous questions, answers and analyses. The way we look at the future usually depends on different factors. The one, who has a religious or cultural perspective towards the future, tries to take cultural concepts and religious terms into his/her account. A political expert uses the political concepts about the future to explain it, whereas the scholar or historian studies the future from the philosophical or historical point of view. This approach varies according to our perspectives. Accordingly religious books, discuss the future with regards to their special intention. Divine books too, have had predictions about the future in the same way. Therefore, many points of views and theories have been presented in this regard and the (theoretical) scholars of history have held the most significant position in this realm. Yet we have to see which one of the categories of views among the existing viewpoints could provide a valid answer to the following question: What could be the future of the world?

A. The most significant issue here is "to have a correct understanding of the future". Understanding the future means having an image of probable future circumstances and conditions. Since these conditions provide a background for the performance of individuals, the given image is a key factor in determining how an individual should act in the present time.[1] What indicates the exactness and validity of our perception of the future is whether or not these circumstances are realized. The more the predicted circumstances are closer to reality, the more valid our perceptions have been. Based on this we need a theory and doctrine that would be able to:

1. Provide a thorough and correct explanation of the future;

2. Constitute a background for an individual’s actions in the present;

3. Attain the meaning and the final destination of history with regards to the past.

Based on this hypothesis, "the Doctrine of Mahdaviah" is able to rightly clarify and predict what would happen in the future and also form the foundation of our strategy and our present-day plans.

B. The explanation and interpretation of the history of mankind and the on-going relation between the past, present and future is left to the "Theoretical Philosophy of History" to deal with. From the ancient times, mankind has paid a particular attention to his surroundings and the world he lives in and has tried to answer his questions by having an interpretation of the world and the phenomena taking place in it. In addition to that he has inquired and pondered about his past, future and also the history. Having reached specific answers, he has formed and presented his own theories and philosophies of history. Based on this, "the (theoretical) philosophy of history is a branch of philosophical and social studies that deals with history. On the one hand it tries to comprehend the logical basis of the historian’s efforts and on the other hand seeks to discover the purpose and the meaning of the general course of movement of history and to provide an explanation for how the "future" would be.[2]

C. "The doctrine of Mahdiism" is a thorough and comprehensive theory to interpret and direct man\'s (political, social, cultural, and ...) life and provides a basic answer to all the real and fundamental needs of mankind. In other words, "the doctrine of Mahdiism is an ideological and universal doctrine which revolves around Mahdiism. This doctrine provides a practical interpretation for the main areas of human life and results in a fundamental revolution in individuals\' outlook, motivations and practices as well as in various dimensions of their social life". It is possible to explain this comprehensive and thorough doctrine in the context of "the theoretical philosophy of history" and obtain different variables. One should bear in mind that in this field, the ultimate aim of history, the factors which create different events and the meaningfulness of history are considered as very important and essential. Once we have fully comprehended the relation between the past, present and future within this frame and obtained a comprehensive and thorough image of human life and have clarified the future, it would become possible to investigate and explain some of the significant aspects of "the Doctrine of Mahdiism". At last we could provide a valid response to the human’s life long question (How will the future of the world be?).

D. Basically, the investigations carried out concerning "the Teachings of Mahdiism" would be insufficient and imperfect when the "Teachings of the (theoretical) philosophy of history" are ignored. In "the Doctrine of Mahdiism", the divine sources are essential in explaining the future, but only when these sources are placed within the philosophical frame-work of history, and take into account human experiences, as well as rational and philosophical perceptions, it could result in a thorough and comprehensive interpretation and explanation of those divine sources. This approach forms the basis of "the transcendental philosophy of history" which is obtained with regards to the divine teachings of Islam and emphasizing the role of "experience" and "wisdom".

E. To be able to present ideologies and doctrines and carry out scientific researches we need a special theoretical method and frame-work. Studying the future is not exempt from this rule, and we have to put it within this theoretical frame-work. The “(theoretical) philosophy of history” is the most important and prevalent theoretical frame-work used to study the future and make predictions about it.

As a result, if “the doctrine of Mahdiism” is placed in this frame, its hidden aspects will be revealed and various theoretical and scientific dimensions will be highlighted. Accordingly the chain relation of events and their impact on the lives of humans and the future formation will also become known. We would then be able to present suitable responses for the fundamental questions of mankind. This organized research is to predict the future.

Chapter one: the (theoretical philosophy) of history

“History” is the constant flow and continuation of human life from the past, to the present and future. It is full of failures and victories, achievements and frustrations, hardships and comforts. This is why thinking and commenting about it is and will always be a favored subject for everyone.

The Liberals used to consider history as progress; it means that history will take place when each generation progresses in comparison with the generation that preceded it by having reached better knowledge and understanding. The Liberals usually think that this progress is attained through gradual and cumulative reform, not through revolution.

The conservatives believe that history is the continuance of the past traditions and don’t stress much importance on the role of progress. Past lessons are used to help us avoid the same mistakes in the present and future. The reactionary conservatives think that the course of movement of history is a declining one, and they would therefore prefer to go back to a preliminary favored time.

The Socialists have a developmental theory about the history, which emphasizes the social and personal development. The Marxists believe that “variability in social classes” is the cause of history. They think that a classless and communistic society is a point already determined in history.

The Fascists usually consider history as a declining process, a decline from a past “golden age”, and accept a periodic theory of history. They validate the possibility of the revival of the nation_ which is usually as a result of an outrageous battle.[3]

The views of (theoretical) scholars of history are of more importance. Each of the said scholars has studied history from a distinct prospect. The philosophy of history has developed the following concepts:

1. Societies are constantly going through transformation, and each of them is generally following a particular path;

2. What is meant by following a particular path is that societies go through stages which are the result of contrasts and inner conflicts within societies or are the effect of outside circumstances;

3. Societies are constantly making progresses and while going through particular stages, they ultimately move towards perfection;

4. We could understand this path by analyzing and searching the causes of history and also extract some rules from it;

5. Having analyzed these rules and having studied the course of the past, we could make predictions for the future of societies;

6. Two groups of researchers think that this transformation takes its shape in a particular manner; briefly speaking, it is periodical, secondary or retrogressive. It could even lead to the destruction of societies or civilizations;

7. Regarding the issue of human’s fate in history, every individual believes in an absolute conception (Hegel believes in a universal spirit and Marx assumes a classless society and …).[4]

Two approaches: Theoretical and
Critical Philosophy of History

One of the tenets of the philosophy of history that is worth mentioning is the use of the term in different and complex ways; One dimensional usage or definitions of it seems wrong and misleading. As a result, some of the writers have defined “the philosophy of history” as follows: “The philosophy of history is using philosophical methods when providing a response to fundamental issues in the area of the science of history. From an outside perspective, the philosophy of history (primarily) considers the science of history, as a field of study and science. It reflects on the key issues of the first science (the science of history) in a philosophical way…!”[5]

Much care and attention is needed in the usage of this term. In fact, the two different but related branches of philosophical studies are both usually called “the philosophy of history”. One of the branches is the philosophical analysis of historiography which is the intellectual, rational and epistemological description of the works of the historians. The other branch is the effort to understand the general course of events or the general essence of the process of history. This goes far beyond the rationalism that current historical studies have been able to reach.[6] These two terms are called “the critical or (analytical) philosophy of history” and “the theoretical (or substantial) philosophy of history”.

The substantial philosophy and the analytical philosophy of history are different from each other in their principals and each has its distinct rudiments. In spite of this fact, we can seldom use each of them independently. The majority of historians and philosophers are only categorized in one of these two categories.

The philosophers of analytical or critical history consider history as the study of past events. They take different points into consideration. Some of the points are as follows: What do the historians consider as proof or evidence? Do their findings reflect objective facts or not? Is forming a moral judgment about the historical characters, the responsibility of the historian or not? And so the questions continue. The most renowned philosophers of analytical history are: Bar Told Nibver, Ranke, Lord Octen, Rikert, Dilty, Kroche, Collingwood, Poperoo and a number of some other not so famous ones.

The philosophers of theoretical or substantial history consider history as the study of the past events. The distinctive feature of these philosophers is that they are more high-flown than the ordinary historians and make a more generalized comment about the past. Among the most important philosophers of substantial history, we can mention Fiore, Vicko, Cant, Kondrese, Herder, Fikhte, Hegel, Shelling, Marx, Angels, Cont, Spenser, Spangler, and Toynbee.[7]

Up until the twentieth century, the “philosophy of history” was considered as the theoretical reflections on the entire course of events (History as it happened). In fact this was the result of the efforts of great system shapers. Among them Hegel, Marx, Spangler, and Toynbee, are more recognized and renowned.

During the twentieth century, both philosophers and historians started to reject these macro plans simply because there weren’t sufficient evidence to justify or prove the correctness and validity of these high-flown claims. Instead the philosophers focused on the second type of activity which was to question and criticize the performance and pursuit of historians. This is referred to as the analytical or critical philosophy of history [8]

The critical philosophy of history has mostly evolved during the past century and includes various dimensions; including explaining about history, facts in history, objectivity in history and …[9]. In this research we will only focus on the “theoretical philosophy of history” and consider its various dimensions with care.

The Record of the theoretical
(or substantial) philosophy of history

The (theoretical) philosophy of history is one of the key issues in studying the future. It is the most appealing philosophical issue in the past two or three centuries. This philosophy is the legacy of a special period in the stages of the development of social and historical reflection. It is older than the analytical philosophy. “The philosophy of history” (in other words the question which the author has raised regarding the movement and path of history), has in particular ways been the topic of concentration for centuries. We might say that the Italian philosopher Vicko (1628-1744) was the first to explain about the philosophy of history; But from a more scientific point of view we can say that the philosophy of history was first recognized as a distinct and independent subject with the publication of the first part of the book, “Reflections on the Philosophical History of humans”, written by Herder. This period reached its peak when Hegel’s book “Discourse on the Philosophy of History” (1837) was published.

Long before these scholars, Vicko had written some points on the substantial philosophy of history. But as well as that, we can see more discursive and distant origins in the cyclic theories of the ancient world. These were in the Jewish-Christian beliefs concerning the issues of creation, revolt, being driven away from heaven, man’s descent from heaven, the flaws of sins and salvation. The philosophy of history, with its traditional form was not terminated with the death of Hegel. Marx pursued it after him (though in a different way).[10]

Having investigated the views and reflections of these scholars, we realize that “history” and its future have a unique and preeminent position. This fact is particularly more high lighted and explicit in the divine schools. We can find different discussions about the philosophy of history in their teachings. When it comes to predicting theories, all the religions believe that the end of the world is very different and would ultimately lead to the creation of an ideal human society. Divine and non-divine religions each in a way talk of the future and the end of history.

Divine religions believe that the foreordination of God is dominant over history and that God moves it according to different traditions. They think that history has a good destination and would result in a better life in this world and the hereafter.

As Paul Edwards had written: “Where wisdom and observation can find the most order in the historical periods, the eye of faith can recognize the action and the redemptive effect of God in a special historical process”.

Augustine’s city of God is the classical philosophical demonstration of such theories. The flow of history is the conflict between the societies of the divine medina and the earthly medina. What gives meaning to this conflict is the strong belief and the feeling of security gained through revelations and the belief that the divine medina will gain victory in the end… The divine providence is deliverance and salvation. After the divine religions, we are faced with the views of the non-religious philosophies. Walter was the first to use the perception of “the philosophy of history”. The paper written on the behavior and ethics of nations (1756) has an outstanding position. The said dissertation was mainly for the purpose of changing the focus of attention from the general history to the details and trivial points of the human society _Which Walter considers a shift from the darkness of superstition to the ever growing illumination of wisdom.

The New Science, written by Vicko takes a more high-flown approach. It tries to explain the general course of movement of history on the basis of the pattern of growth and constant corruption, but on the whole he believes that the movement is directed towards perfection. He accepts the “divine providence”, but in fact he considers it equivalent to the rules of progress.

Thoughts for the philosophical history of mankind (1784) by Herder, emphasizes on the organic and congenial union of all human cultures. He also focuses on the unique contribution that the “spirit” of each of these cultures _even in the Middle Ages_ makes to the general development and evolution of mankind.

The thought typical worldly history from the perspective of global home town (1784) by Cont, considers the development of history as a form of a “hidden pattern” in human’s tendency to be sociable and unsociability. Despite the will and desire of humans, this “hidden pattern” drives humans towards building a kind of civil and logical order _both on the national and international level.

In The Philosophy of the Truth (1821) and Discourses on the philosophy of History, Hegel considers the subject of history as the absolute actualization of the soul in time and its development through the periods of the lives of a number of historical-global nations.

Since the spirit is free in essence, the history of the world includes the growth in human freedom _both quantitatively and qualitatively- in all kinds of social organizations.

In The principals of sociology (1877-1896) and his other writings, Spenser takes into consideration a kind of global rule about history. Based on that, social development, like any other change, moves from a kind of indefinite homogeneity and incoherence to a definite and coherent homogeneity.

Marx extends the materialistic view to history and emphasizes on the economical factors. His interpretation of history which is the “contrast in social classes” is the most controversial but the most influential philosophies of history in the contemporary time.

In an inductive way, Spangler and Toynbee mention rules that reign over the conventional development and evolution of cultures and civilizations. They use these rules to foresee the destiny of their particular civilization. In book called: The decline of the West (1918-1922), Spangler claims that he has been able to reach a number of cultural organisms through cognizance and intuition of aesthetics. These organisms come to the world, grow, reach perfection and after taking advantage of all the facilities, they die in a particular vital way.

In Studying the History, Toynbee finds a type of sacred course of development in history that stems from mankind’s reaction against the challenges of the collapse of successive generations of the civilizations.[11]

The majority of these philosophers and thinkers are seeking to find facts about history, the general laws of movement, recognize the aim and course of history, and obtain an accurate interpretation of the occurrences and finally foresee the course of events. They have all dealt with these issues under the title of “theoretical philosophy of history”.

The definition and essence of the
(theoretical) philosophy of history

The (theoretical) philosophy of history is the effort put to distinguish and identify the existence of a pattern or structure in the process of history. It is also the study of history (in other word, the past) and making generalizations about it. The philosophy of history is the study of the course of movement of history from the past to the present. It predicts its path and its ultimate end in future. From this perspective, history is real, live, and dynamic. It has a body, soul, will, want, tone, movement, stimulus, origin, path, destination, aim, rule, order and … In fact the history of the future is the outcome of the past. Accordingly the philosophy of history emphasizes the meaningfulness of history and its image as a live, dynamic and movable creature.

In the theoretical philosophy of history, the philosopher seeks to find the meaning and purpose of history, the stimulus and mechanism of this movement, its end and destination. He has to be able to answer three basic questions in this regard:

1. What is the aim and destination of history and towards which direction is it moving?

2. What stimulates history and what is the mechanism of its movement? What are the levers which move it?

3. What is the path of history and what are the preeminent abodes of this movement?

It is necessary to mention a number of definitions about the “(theoretical) philosophy of history”:

A. Accepting and assuming one or more rule(s) on the flow of historical events concerning the life of mankind[12];

B. A reference which discusses the movement, stimulation, path and purpose of history[13];

C. It is an effort put to discover the significance and sense of the general trend of the historical phenomena and to understand its general essence[14];

D. It is the science which is concerned with the changes and transition that occur in a society from one stage to another. It also deals with the rules concerning these changes. In other words, it is the science that shows how societies were “formed”, not how they “were”[15];

E. It is a branch of science which discusses the fundamental and effective factors that influence historical events. It also investigates about the general rules which cause the growth, development and transformations of human societies during the history[16];

F. Looking from another perspective, the philosophy of history studies the purposefulness, rule-governed ness of history. It also investigates the movement of history, the different periods in it, the coherence and incoherence of history. As well as all these, It deals with the fact that whether history is an evolutionary process or not. The essence of history, the scientific and theoretic root of it, its scientific and objective source, concept and boundaries are also discussed in the philosophy of history[17];

G. The philosophy of history strongly emphasizes the fact that history is rule-governed. History has a real and not trusted identity. This independent and real identity has a starting point, a particular path and a final destination. The philosophy of history seeks to show how this movement and development takes place and what the ultimate end in history is (where it finally lands). In addition to that it tries to explain (even if it’s in an ambiguous way) how history can proceed from its present stage to its final destination. Also the point that whether passing various historical stages is inevitable or avoidable. Finally it tries to clarify what stimulates history.[18]

H. It is the duty of the philosophy of history to provide an accurate description of the path of historic events and to clearly show its real and logical importance (so that the general design and image of history would emerge)[19];

I. The philosophy of history is the knowledge of changes and transformations in societies from one stage to the next. It is the rules dominating the path. It is the direction of changes and transformations. In other words, the philosophy of history tries to find the reasons why the humans and societies transcend from one period to the next and from one organization to the next[20].

If we want to provide a comprehensive and thorough definition, the (theoretical) philosophy of history can be defined in the following way: “The philosophy of history means discovering the pattern and rules of history. It is realizing the aim, path and stimulating factors for the purpose of predicting the future and giving meaning to the movement of history”.

The philosophy of history studies various aspects of the human life. It provides different doctrines about history and the future of the world. In spite of all these, this science has a lot of ambiguities and unstated facts. The other point is that writers and researchers have not clearly described its different issues!

When we carry out a thorough search on the views and opinions of thinkers and philosophers of history, we can induce various issues and doctrines. They believe that history has a definite future. They are seeking to determine the path and the ultimate end of history. They propound the existence of a design for history and consider a general structure for it. From their point of view, history has its own distinct meaning. They believe that history has a general direction and …. We will now mention some of the principle doctrines of the philosophy of history:

The issues and doctrines of the
(theoretical) philosophy of history

A. Having an actual comprehension of history

History and the issues that are somehow related to the events that take place in mankind’s life, have always had ambiguities, and have encountered documentary and narrative problems. Having an actual comprehension of history and having acquainted ourselves with its path and stages would shed light on some of the ambiguous issues and recount the truths. In fact, we are faced with two concepts: 1. History, meaning the general process of events and occurrences (history as it really happened). 2. History, meaning the views and beliefs that have been mentioned about it. From Walsh’s perspective, the philosophy of history is: “The theoretical discussions and investigations regarding detailed historical facts”[21]



Stanford too, believes that the (theoretical) philosophy of history is responsible to understand the essence and nature of history and comprehend its meaning.[22]

The theoretical philosophers of history study the general history. They even have to be general historians themselves. In other words, they have to be able to correctly identify the events and discover the rules and reasons concerning them, to see whether or not they can make generalizations about it. Based on this, the first step in the (theoretical) philosophy of history is to understand history as it is, and to clarify its ambiguities. The (critical) philosophy of history clarifies to some extend some of the historical ambiguities by studying the science of history.

B. Giving meaning to history

In the general sense of the term, the philosophy of history is “giving meaning to scattered accidental events that seem to be unrelated to each other[23]. The historical philosopher tries to make a series of logical and acceptable conclusions about the reasons why these events were created. He does so by putting them side by side and establishing a relationship among them.

The philosophy of history, assumes that there is a preface to the historical events and then tries to provide a meaning for the other events and occurrences up to a specific end. Based on the mentioned facts, they believe that: “The most prominent issue in the theoretical philosophies of history is “the principal that history has a final destination” and meaning. By presenting a definite pattern and design for history and interpreting it based on stimulating forces, different periods and stages, and the transformation of the whole historical process, we make history meaningful and rational…”[24] We have previously mentioned that from the point of view of theoretical philosophy, history is a real, living, and moving creature which has a body, soul, willpower, want, tone, stimulus, path, rule and …. Based on these, the philosophers of history insist on the point that history has a purpose, and that it is a live, dynamic and moving creature.

Based on this doctrine, there are two outlooks regarding the future:

1. A determinable future (under the condition that history has a meaning);

2. An indeterminate future (in case history is meaningless).

C. Discovering the design and pattern of the history

One of the noteworthy issues concerning the (theoretical) philosophy of history is discovering and presenting a kind of general design and pattern for history. Cont believes that the function of the philosophy of history is to show that history is happening in accordance with a palpable plan and design and is moving towards a specific destination. Watkinson too, says: “The philosophy of history … also includes the effort put to distinguish and determine the existence of a pattern or structure in the process of history itself”.[25] H. Walsh also points out that the purpose of making philosophical theories was to have a general understanding of the path of history. It was also to indicate that despite the fact that history had numerous seemingly abnormal qualities which made it difficult to come up to a conclusion, it was possible to consider it as a whole unit. This unit had a general design and plan and if that general design and plan was well understood, it would illustrate the accurate path of occurrences. It would also make it possible for us to perceive the historical events in a special sense _in a rational and reasonable manner”.[26]

This tenet has lead to the creation of three general patterns and design concerning the movement of history. As a result numerous beliefs and thoughts emerged:

1. The linear pattern (progressive and retrogressive): Based on this pattern, the events of history have started from a particular point. History has continued its movement until it has reached where we are right now. In this pattern, history moves in a determined direction.

2. The cyclical pattern (circular or repeated): In the second pattern, it is believed that the occurrences in history start from a point and are repeated over and over again in a periodic movement and in a cycle. Based on this, history has repeated itself in consecutive nations and periods.

3. The chance and accident pattern: In this pattern, they say that accident and coincidence dominate over everything. In other words, there is no order!

The linear theory may include both the progressive and retrogressive movement. But the prevailing portion of such theories emphasizes the progress and development of mankind. In addition to that, it is possible for the periodic development to unite with the linear development and create a kind of sinuous progressive order such as the one proposed by Vicko.[27]

D. Rule-governedness of the movement of history

One of the applications of the (theoretical) philosophy of history is to discover the special laws of the movement of history (historic traditions) and to understand the cause and effect order in it. In Shahid Motahhary’s perspective, the philosophy of history is the science of changes in societies from one stage to the next and the rules dominating over them”[28]. From the point of view of one of the writers “the philosophy of history discusses and searches about the rule-governed ness and systematicity of history …”. [29]

Based on the Philosophic Dictionary, the role of the philosophy of history is to discuss about the fundamental and effective factors related to the historical events. It is also searching about the general rules that lead to the growth and development of human societies and its transformations during the time.[30]

But in addition to stating historical rules, some of the theoretical philosophers of history have presented theories about the most important causal and effective factors in the historical process. An example would be Marx’s law concerning the primacy of economic factors when compared with political factors. Anyhow, they do not want to simply show the design and pattern of past occurrences… They also want to know why and how that particular design or pattern became dominant.

In this regard many have claimed that they have succeeded in discovering particular laws about the historical process. There are two claims in this respect:

1. Discovering a kind of general design from past occurrences;

2. Finding a kind of directional rule in history[31].

E. Destiny and the historical certitude

A number of theoretical views of history have a deterministic or necessitative dimension! It is seemingly believed that the long term process of events (or it is better to say the flow of events), continues its course regardless of the efforts, actions and activities of individuals. History will ultimately reach a destination that was predetermined for it. Now people can do anything that they desire and is within their power! A kind of definite compulsion and unavoidable necessity is dominant over the whole course of history. Humans will not be able to prevent or stop the wheels of history.

Historians and philosophers have used the “necessity of the existence” of historical events in three totally different meanings:

1. Fate and the foreordination of God;

2. Historical necessity;

3. Scientific determinism (conditions and the conditioned).

The first meaning of the concept is that the occurrences happen according to an unknown fate. This is a familiar concept for the Greeks and the oriental approach to thinking. A great number of religious and theological philosophies of history are considered fatalist because of the role they assume for God’s will in their narrations and explanations (!). Of course the fatalist perspective is turned into a “providential” view in a religious outlook.

Now historical necessity is the effort to show that fate and foreordination is the essential quality of history (historical certitude): In this view the course of history has a kind of necessary and general direction.

In the third perspective, an occurrence is considered determined only if another occurrence, condition or a group of them would be available (the cause of the occurrences). Accordingly, the general rule of historic determinism is considered valid only if this sufficient condition would exist for every historical event … .

This philosophical doctrine of history has faced a lot of criticism, especially from Pooper and historic determinism is negated.[32] From the religious point of view, particularly the religion of Islam, the free will of humans has a basic role in the movement of history; although everything is under the foreordination and power of God.

F. Evolution and development in history

One of the key issues in the (theoretical) philosophy of history is whether history is evolutionary or non-evolutionary and if mankind progresses or regresses. Today with the advancements in natural sciences, the pattern of progress has become so obvious for everyone that anything other than that would seem impossible and unthinkable. Based on this, some see the progress of mankind in the scientific advancements or the course of scientific development. Others see it in technological advancements and still another group sees it in the dominance over nature and its use more than ever and … .

Nevertheless, social development is the principal issue of the philosophy of history. There are two important views in this regard. One is a positive view which has been created by the evolutionists. The other is a negative outlook which has been created by the contestants of evolutionism and the proponents of the cyclical theory of history.

Until before the sixteenth century the prevalent belief was that at first people used to live in a golden age, in peace and security, but in the period between the sixteenth century and the middle of the nineteenth century, the contradictory view prevailed. People more or less believed that at first man had a violent and sordid culture but gradually he has evolved and became civilized. Therefore history found an encouraging dimension.

Francis Beckon announced that the contemporary generation is more intelligent that all the previous generations. He predicted that as a result of the evolution in practical sciences more scintillating reforms would occur.

Vicko (1668-1744) rejected the cyclical theory of history and reached the conclusion that human races evolve in a curved path.

Tourgo (1727-1781) introduced the theory of the cohesion of historical events and the compactness and evolution of races.

Cont tried to explicate the laws of evolution. He particularly tried to prove the ethical evolution.

Conderese presented a theory emblematic of the succession of the stages of civilization. He predicted that as a consequence of the French revolution and the employment of sciences in human life, great advancements will be achieved in the next century and ….[33]

The tenet of “progress and evolution” is one of the challenging issues in the philosophy of history and its realization in the present state of human life has been questioned by a number of thinkers. Even if we believe in material and industrial development, we cannot confirm ethical and cultural evolution and relinquish the countless deficiencies and problems in man’s life.

G. Making generalizations and predicting the future

Considering the future and foreseeing the events, has always been the focus of attention for the majority of people and whether this would be possible or not, has lead to some discussions. The philosophers of substantial history generally study history as the past events. They particularly make more high-flown generalizations about it in comparison with the ordinary historians. Some have even written: The historian and the researcher should try to determine the course of movement of the past, present and future. He should, to some extent try to discover the laws of the movement of history _from the past to the present time_ by carrying out detailed and thorough investigations. This way he can accordingly foresee the future and the fate of nations if possible.[34]

Based on the prevailing belief in the nineteenth century, there are some evolutionary laws which determine the qualities and characteristics of general social principles. They also believed that it might be scientifically possible to predict the future once these laws were recognized! As a result of these, the concept of holism was brought up in such issues and thinkers such as Hegel, Cont and Marx became known as the major interpreters, expositors and proponents of “historiorism”. Historianism is for the purpose of determining doctrines which have the role of predicting future processes and changes based on rules about historic changes which can be discovered. In other words, one can say that it is possible to predict the course of future evolution based on the rules concerning the course of past historical evolutions!

The obvious result of such view is that the course of history is under the control of some general laws and knowing them will make it possible to predict the future of societies and civilizations and …. The said rules are fixed and unchangeable. So based on ethical standards, resisting against them is useless. In other words, they are beyond man’s control of will and choice[35].

A number of these writers _such as Pooper and Haik_ have opposed this philosophical-historical view. They think that “We can never make generalizations or prophetic predictions about the course of movement and evolution of a society or the course of history. The historical occurrences are unpredictable in nature…. Predicting the precise course of historic events and their consequences is essentially impossible”.[36]

We too think that predicting future events of history is not the responsibility of science or the philosophy of history (It is not just based on wisdom and experience). Instead, it is only within the scope of power of revelation and religious doctrines. The philosophy of history is considered influential and fruitful as a frame-work for presenting such predictions.

H. The aim, path and stimulus of history

As previously mentioned, the (theoretical) philosophy of history has to answer three decisive questions. In other words, the philosophy of history is a knowledge which discusses about the movement, stimulus, path and aim of a creature called history.

This independent identity that has its own course, either bends people’s will to its wishes or crushes them under its swift, fast and heavy wheels. It has started its journey from a point, has a particular path and will ultimately reach a destination. Now the philosophy of history intends to show how this movement and development happens and where that final destination is and how we can depict the next stage based on the present one _even in an obscure way.[37]

Three principle questions _that every philosophy of history chiefly answers:

1. Where is history going to (aim)?

2. How is it going (the mechanism of movement, stimulus)?

3. What is its path (the path and prominent stages of movement)?

H. Walsh thinks that the theoretical philosophers tried to generally discover the meaning and aim of the course of history. To them, history _as ordinary historians used to present_ seemed nothing more than a series of disorderly occurrences which lacked coherence and reason…. (As a matter of fact this is not true). There is certainly a configuration. The philosophy of history is supposed to write such an accurate description of the path of historic occurrences so that the real importance and basic logic of this path would become clearly visible.[38]

Based on this, the (theoretical) philosophy of history focuses on the evolutions and developments of societies from one stage to the next. It also pays attention to the rules dominating over the path and the direction of evolutions and developments. Ultimately the aim and final destination of history is also considered in the (theoretical) philosophy of history.

Another issue which is dealt with in any theoretical philosophy of history is that the movement of history is shaped by stimulating factors. Particular forces rouse history to movement and make it pass through various stages. We are faced with different views and opinions in this regard which each in a way justify and explain the movement of history and consider specific factors as the leading cause of this movement. In the point of view of writers and scholars, Dialectics and variation in social classes (Marx), the natural environment, climate and geographical conditions (Montesquieu), the existence of particular races (Cont, Gobino), the foreordination of God (Bosoe), heroism (the Fascists), sexual instinct, love and hunger (Freud and …), dogmatism (Ibne Khaldon), force and political factors (Douring) and … are among the stimulating factors of history.[39]

Criticism and Review

There are different views concerning the (theoretical) philosophy of history which have faced some criticism:

A. The views of the philosophy of history have a deterministic and compulsive aspect. It is as if history will continue its journey regardless of the efforts, performances and actions of individuals. From this perspective, humans do not have much will and choice against the movement of history and they are thoroughly submissive to it;

B. The historic events are non-repetitive and any form of prediction may not be realized. In other words, there is a slight chance these possibilities would actually happen;

C. Presenting a general rule for the whole mankind (with regards to the variety, plurality and complexity of cultures, races and traditions) is very difficult, particularly if this approach is just based on a series of historic evidences and philosophical interpretations;

D. Some critics have claimed: Writing the general history is impossible. It is because of the fact that history is generally not a whole. The writer of the general history _for instance in comparison with the historian who writes about the French revolution or the period of American colonization_ does not have a particular subject for study!

It seems that the majority of these criticisms apply to the (theoretical) philosophy of history. To avoid them we should invoke a new approach which is called “the transcendental philosophy of history”.

Chapter two: Mahdiism and the
(theoretical) philosophy of history

“The transcendental philosophy of history” is the study of the revelatory doctrines of Islam concerning the process of history. It incorporates experience and wisdom (revelation + wisdom + experience). The symbol and pivotal focus of this science is “the doctrine of Mahdiism”.

“Mahdiism” is the transcendental and splendid destiny of the world’s future. It is the supreme and developed home of the history of mankind. “Mahdiism” is the revelatory prediction of the purpose of history and the end of its journey filled with vicissitudes. “Mahdiism” is the meaningful and purposeful realization of history and the belief that history has a clear and certain fate.

This transcendental doctrine has been presented and depicted in various ways and within different frames. But philosophers haven’t considered it from the perspective of the philosophy of history. The relation between these two concepts is deeply neglected. We believe that the real philosophy of history and the ultimate end of its movement is shown in Mahdiism. Therefore we should study and discuss it carefully. We can present a comprehensive and thorough view about the movement of history and its systematicity based on philosophic-historic outlook to “the doctrine of Mahdiism”. In addition to that we can determine the ultimate end of history.

None of the theoretical philosophies of history have been able to comprehensively and accurately interpret and explain “history”. They did not have the power to discover the real aim and destination of history (therefore they have had fundamental disagreements and have been dissipated). But the transcendental thought of Mahdiism can provide a real and certain interpretation and analysis of the process of history and understand its ultimate end and right path. In fact, the description of the philosophy of history from Islam’s perspective is only possible through the correct study and explanation of the doctrine of Mahdiism.

The presentation of the issues concerning the doctrine of Mahdiism in the work-frame of the theoretical philosophy of history provides the opportunity to express the unstated issues in a systematic and philosophical manner. It will also be proven that history is meaningful, systematic and purposeful.

It is clear that this form of fatalism and prediction is not based on scientific and philosophical predictions. Instead it is based on revelations and clairvoyance which only God and the individuals who have been selected by him are aware of (the prophets and infallible Imams). These certain predictions are psychic news of a bright and virtuous future. It doesn’t imply that the movement of history is deterministic. The sole definite promise and annunciation of God is the sovereignty of righteous men and the universal rule of justice and the extermination of injustices.

The problem of the theories presented in “the philosophy of history” is the fact that they are deterministic and claim to be scientific. While in Qur’anic thought the movement of history is not deterministic and the willpower of humans has a significant effect in passing through the notches of history and reaching the peak of success and sublimity. But we should keep in mind that the providence and power of God is always vividly clear through this path and the events take place based on the decree and ordinance of God. The purpose of the creation of mankind and the want of God is that humans reach the highest level of perfection and supremacy. But God’s providence is that humans go through this journey with their own free will.

The fact is that the will and role of humans in the movement of history and passing through various notches of history cannot prevent the realization of the definite promise and annunciation of God _not a divine prediction_ which says that the righteous men will be the caliphs on earth and that the world will be filled with justice.

In order to explain about the philosophy of history and discover the dominant rules and traditions of history and to understand the relation between Mahdiism and the philosophy of history, we should pay attention to the following tenets:

The first discourse: The purpose and destination of history (perfection and evolution)

The most important tenet about “the future history” is the movement of humans and the human society towards perfection and ascending to higher levels _considering all the vicissitudes involved in this path. Fatalism means believing in a supreme and transcendental destiny. From Islam’s point of view, the movement of history is towards servitude and the sovereignty of values and the transcending of mankind. If it was something other than this, the movement of history would be something void, even though there have always been some vicissitudes, defections, obstacles and challenges in this path.

The aim Qur’an depicts for the human caravan is to “worship and serve God”. This has a broad meaning which includes all the aspects of human life on this earth. This aim will only become realized when the commands and instructions of God would be followed all over the world and the people would get to know God and worship Him, and when servitude and spirituality would replace vices:

I have not created jinn and mankind except to serve Me.[40]

We never face this logic in Qur’an that mankind has been created to know more and be able to do more. This is never the purpose of creation! Instead mankind has been created to worship God. This is verily the purpose of creation….

Based on this meaning, in the logic of Islam, the principal purpose of life is just serving God. In other words Qur’an wants to shape humans and give him aim and goal and that goal given by Islam, is God and nothing else. Anything else is just a prerequisite, it doesn’t have a principal and independent dimension to it and it is not the main purpose either.”[41]

Moving towards God and reaching Him requires cultivating ethical virtues, rushing towards nobility, performing righteous deeds, worshiping and serving God, going after justice, piety and …. This is the real meaning of the perfection of mankind. Each in a way support man’s happiness and lead to a calm, transcendental, complete and balanced life. At some point in history this idea will thoroughly become realized. That time is the “reappearance of the promised Mahdi”.

The second discourse: The path and
the mechanism of movement

From Qur’an’s point of view, the scene of history and the life of mankind is the arena where the followers of truth and evil endeavor to reach their ideals and goals. The followers of truth seek to adhere to the truth, worship God, obtain human virtues, and try to realize the true justice and felicity of mankind. They are after faith and want to stabilize and spread theism. These people abstain from wealth and force …. Now the pagans are after debauchery, wealth accumulation, oppression, injustice, infidelity, corruption and destruction. They avoid justice; try to attain a higher position. They are arrogant and selfish men …. The prophets, God’s saints and righteous men have the highest position among the followers of truth. The Satan, pharaohs, kings, oppressors and those who are after wealth are placed on top of the group of pagans.

There is always conflict and clash between the believers and disbelievers. In fact the conflict and disagreement between them is the stimulus and the mechanism of the movement of history. The prophets and their followers have always expressed their disapproval against the infidelity and the oppression of pharaohs and the heads of the followers of wealth and force. They have also challenged the unlawful and null interests of these disbelievers. The prophets were mainly interested in actualizing theism and social justice which has contrasted with the materialistic interests of disbelievers.

From the perspective of the glorious Qur’an, from the beginning of the universe there has always been a diligent battle between the believers and disbelievers. This war has been between a group who is like Abraham, Moses, Jesus, Mohammed (PBUH) and their faithful believers and a group who is the same as Nimrod, Pharaoh, the Jewish despots, Abu Sofyan, and those similar to them. Every pharaoh has had a Moses to fight with:

“لکل فرعون موسی”…. In all such battles, sometimes truth has won and at other times false has gained victory. We should keep in mind that these victories and failures have depended on a series of social, economical and ethical factors. Qur’an has emphasized on the reactionary role of _the so called_ “the arrogant”, “the elites” and “oppressors” and the justice seeking role of “the oppressed”. In the meantime, Qur’an believes that the diligent and pre-won jihad which existed from the start of history has a spiritual and humane essence; not a materialistic and classic nature.[42]

During the history, the prophets led the group of believers, righteous men, theists, jihad seekers and … (the group of truth) and fought with all their power against the group of disbelievers, atheists, recreants, corrupted men and … (the infidel group). They were trying to efface the hideous image of infidelity. Based on this, the movement of history has been led by the prophets and their righteous successors towards seeking the truth and defeating infidelity.

The third discourse: The ultimate end of history

Conflict and quarrel between truth and falsehood, believers and disbelievers started from the first moments in history and has continued to the present day. All the other quarrels outside this frame were limited and passive and did not have much persistence and continuation. Now where would this opposition and conflict finally end? According to Qur’an’s promise, the final destination of this “opposition” is the victory of faith and truth and the extermination of infidelity and falsehood. This is how the story goes: At a point in time, “truth” will reach the peak of its power and this would be an introduction to its victory. Infidelity will also reach its climax and corruption would prevail. When both reach their extreme points, truth will defeat falsehood by the assistance of God’s and the ability and awareness of the believers and righteous men. The disbelievers and pagans will be removed from the surface of the earth and the power and dominance of Satan will be completely destroyed. In our traditions, it has clearly been stated that Satan will be obliterated by the Imam of the time (may God hasten his reaperance).

The final victory of the forces of truth, peace and justice is a Qur’anic thought, which decisively states: the final victory belongs to the religion of truth and faith and the definite dominance of righteous and pious men. The oppressors and the arrogant ones will be powerless and mankind will finally have a bright and auspicious.

The higher point of this movement will happen with the rising and the reappearance of the promised savior –and according to the Islamic point of view it is Mahdi (AJ) - and he will lead the group of justice and guide the last fight against the unrighteous group with all power. He will win in actualizing the unmistakable promise of God. It is only then that history reaches its magnificent finis.

This definite promise of God is never to be trespassed and finally justice will win with all force and grace. From among all the verses and traditions, it is understood that the rise of the promised Mahdi is the last war among all the wars between the truth and false that has been going on ever since the beginning of the world. The promised Mahdi will be the agent of the actualization of all the ideologies of the prophets and the men fighting for the path of truth. In other words he is the result of all the efforts and fighting of the prophets and the outcome of the rises and fights of the truth seekers.

We can briefly answer the questions of the “philosophy of history” in the view point of the Qur’an as follows:

the target of history is worshiping, reaching moral and human perfection; the mechanism and the stimulus of this movement, is man’s will and the conflicts and fights between truth and false that will finally end with the destruction of the group of falsehood;
The paths of this movement are the periods of the invitations and fights of the prophets and their representatives –specifically the promised Mahdi-. The era of each prophet is a stage and a context for the transition of history to a higher and more completed stage compared to the past.
In the age of reappearance, history will reach its final and most complete stage. This stage will be the beginning of a new, advanced, and perfected life and mankind will possess comfort, facilities, justice, security, and spirituality in it.

In some of the verses of the Qur’an, a definite promise has been given that final victory is of justice and faith and the righteous and oppressed ones will hold the governance of the world in their hands.[43]

In these verses, life and the course of movement of human and history has been specified. Its magnificent target has been mentioned under titles such as: the Imamate of the oppressed ones, the inheritance of the righteous, successor-ship and governance on earth, the reappearance and victory of the religion of truth, the winning of truth over false and …

Most traditions and interpretations have mentioned a link between these verses and the reappearance of Imam Mahdi (AJ) and the realization of an ideal and desirable society. Here are some of the verses:

“My righteous slaves will inherit it”;

Admittedly in Zabour that came after the bible, we wrote that our righteous slaves will inherit the earth.[44]

“We will make them Imams and We will make them the inheritors”;

And we wanted to oblige the people that were oppressed on earth and make them the leader (of people) and make them the legatees (of earth).[45]

“Surely truth came and false vanished”;

Say: truth came and false vanished. Truly, falsehood will always be destroyed.[46]

“We will uplift it above every religion”;

He sent his prophet with guidance and the right religion. He gave victory to it over all religions; even thought the pagans might not like so.[47]

According to the presented explanations, we can deduce the following items from “the transcendental philosophy of history”:

- Shiite’s recognize the final destination according to revelations and the unseen;

- This approach is linear and evolutionary (although failures and ups and downs have always existed in history);

- The most important quality of this view point is the unmistakable prediction of the future;

- This prevision is not forced and compulsory; even thought all matters are according to Allah’s foreordination;

- Man’s free will is the base of history’s movement and this is indirectly God’s foreordination….;

- Man’s discretion, will not stop the realization mentioned in the Qur’an (because according to the divine sayings its occurrence is definite);

- Man’s free will has great influence on the acceleration or the delay in the realization of an ideal society;

- The movement of history must be towards the actualization of the aim of creation which is nothing but the actualization of man’s worship and his nearness to God;

- To reach this target, man must reach perfection, but there are always impediments on his way, and among them the most important impediment is the group of falsehood and corrupters led by Satan;

- There is a continuous conflict between the group of truth (the ones striving to be on the path of right hood) and the group of false (the fighters of monotheism)

- The final point of this conflict is the actualization of Allah’s worship all over the world and the destroying of Satan and the group of false hood that will be actualized at the time of reappearance;

- Because of the fact that man hasn’t reached rational, moral, and social perfection, he will face many difficulties and this will be an obstacle for reaching a desirable society;

- After the actualizing of the target and the final aim of creation (worshiping God and mans servitude) it is time for the secondary targets.

It is here that the special position of “the doctrine of Mahdiism” is revealed and the strategic interpretation of matters and basic answers to the shortcomings are revealed and gets coincided with the transcendental philosophy of history.

The movement of history is going towards the actualization of mans’ worship and servitude, nearness to God, the overruling of moral virtues and the eradication of all iniquities (according to the transcendental philosophy of history). Therefore, presenting the ideology of “the doctrine of Mahdiism” must be presented in proportion to it and we must avoid superficiality and talking fragmentarily.

Also we must notice that “the philosophy of history”, is just a small part of the ideas and teachings of Mahdiism and we cannot summarize the doctrine of Mahdiism in it or explain all of its topics according to it! Doctrine can be a new and complete approach towards the issue of the final destination of history and the reappearance of a savior in the end of times. Religious, philosophical, rational, and political issues have contributed a lot to it.

Chapter three: The doctrine of Mahdiism

According to the transcendental philosophy of history, man must reach perfection in order to reach the final destination of history. In this final destination the relation of man with God, himself, others and the nature has been fully optimized. This yardstick is accounted as the most important and most essential pattern of “the doctrine of Mahdiism”.

Different explanations have been given about the doctrine of Mahdiism such as:

- The doctrine of Mahdiism means viewing the topic of Mahdiism as a general and comprehensive teaching and a strategic matter”.

- “the doctrine of Mahdiism is a set of teachings that is based upon Mahdiism. We can use these teachings for presenting applicable solutions and introducing strategic theories in numerous fields”;

-“The doctrine of Mahdiism, are teachings specially related to Imam Mahdi (AJ) that will present a strategic interpretation of the essential domains of human life such as anthropology, politics, economics, society, governance, international relations, and ….In fact it is a kind of thought producer and an ideal work but at the same time possible to get actualized and include the whole world. It is for the savior and the well-being of humans on the basis of the renovation of the prophetic and celestial Islam.”[48]

Finally the explanation that the author himself has presented is as following: “the doctrine of Mahdiism is a comprehensive and complete theory for establishing a desirable society and a strategic interpretation of the different fields of life”.[49]

Accordingly “the doctrine of Mahdiism”, is a complete picture of the society that Imam Mahdi will establish and introducing its different qualities, targets, programs, strategies and guide lines. In this approach, the position of politics, culture, economics, and the relation between them must be clarified.

In this government, the procedure of policy making is done in very vast and general terms. Its input and output must be precisely clarified and adjusted to the true needs of people. Briefly the outcome of “the doctrine of Mahdiism” is as following:

- The strategic interpretation of the essential fields of human life;

- A complete and general view of the matters of the society;

- Root analyzing the shortcomings and the long life problems of human life;

- Realistic solutions for eradicating them;

- Giving order and establishing correct interaction between different parts of the society;

- Presenting a desirable and perfected model for political life and making a bipartite attachment between this world and the hereafter.

- According to the existing divine traditions and the teachings of “the transcendental philosophy of history”, we can account some of the components of the “doctrine of Mahdiism” as follows:

Comprehensiveness and a general
outlook (global inclusion)

The most important quality of a doctrine and a theory is its generalizing and consistence of all classes and layers of the society and it’s passing all aspects of life. The doctrine of Mahdiism –unlike most of the existing theories- is general and consistent with all classes –in the east and the west-. None of the classes or groups of people is exempt from it and no dimension of human life (culture, politics, society, economics, and …) has been forgotten. It is general and consists all folks and not regional and zonal.

This doctrine is not excluded to one tribe, group, country, race, language and … and it provides the felicity and delight of all folks. The underclass of the society will reach maximum enjoyment, and the weary corners of the society will receive attention whereas it is not so in other theories and only a certain class and group are spoken of; for Marks, “the labor or Proletarian class”, for Hegel, “the topper German class”, for the Jews, “the selected tribe of children of Israel”, for Fokoyama, “the western world” and … are of importance. It has been said in many traditions that: “the world will be lightened with the light of his creator and his governance will consist in the east and the west”[50] and also: “God will quicken the (whole) world through the rising Mahdi …”[51] and “Allah will help him rise to help people …”[52] and … these traditions show the consistent of rescuing of all folks and the doctrine of Mahdiism is also designed along these verses.

Seeking Justice

From among the very necessary figures of a theory and doctrine is the matter of its being able to provide justice and presenting the applied tactics related to this field; meaning that this doctrine must accomplish justice in all arenas for all folks. Justice; means establishing equality; the rightful division of wealth and blessing; resolving oppression and constituting the creed of justice and realism; instituting balance in all affairs (specifically human actions and thoughts) and placing everything and everyone in it’s right place. “Justice” is an expansive and complete matter, not reserved only for justice, therefore it has a fine position in politics, law, economics -and especially ethics- and its comprehensive provision, is the distinguishing point of a predominant doctrine.

Truly, this matter has been entirely mentioned in the teachings of Mahdiism and is among the main pillars of this doctrine so that people could actually view its actual fulfillment in all aspects of life.

He “will fill the world with justice; as it had been brimmed with iniquity.” [53]“Mahdi will constitute such justice in the society that the living creatures will wish that their departed ones were alive to benefit from his justice”[54] also: “when he rises, he will judge justly and at his time inhumanity will be eradicated and…”[55]

In the design of the doctrine of Mahdiism and the image of the Mahdiism system, providing justice is regarded both in the inputs and the hastening of the interests and also in policy makings and the composition of interests. It is a red line over all programs and activities.

Seeking spirituality and perfection

The interpretation and the strategic figure of the primal aspects of human life and a general outlook to various issues suggest that the root of all human problems be identified and some solutions be presented for them. According to the divine teachings and the experiences of human lives, humans suffer from immorality and the perversion of minds more than they undergo hardship from injustice, insecurity, poverty, discrimination and …! The base of all wars, oppressions, tyrannies, idolatry, shortchanges, rebellions, lack of purity and a true upbringing of people and the lack of mental and moral growth! If a person reaches perfection and mental- moral puberty and knows his and other peoples true value; he will never meditate exploitation, oppression, war, and bloodshed, corruption and revolt and he will not violate other people’s rights. It is only then that he has reached spiritual and physical richness (needlessness) and will strive for sublimity and all-out perfection.

On the other hand according to the teachings of “transcendental philosophy of history”, man has been seeking his entirety (nearness to God). This is only possible if spirituality and man’s mental and ethical growth and his edification and upbringing are of first priority. Accordingly the most essential programs in “the doctrine of Mahdiism” is considering the spiritual dimensions of mankind and his perfection, as it has been said in a beautiful narration: “ when our promised savior rises, he will brush his hands on people’s heads and concentrate their minds and will perfect their morality”.[56]

For the fulfillment of this idea, Imam Mahdi (AJ) will regard people’s characters and inner men and lighten the rarity of their beings and will purify their minds.

Seeking justice (and eradicating void aspects)

The sociopolitical life of people has always seen the continuous war between false and truth and the authority of the unrighteous group in most fields. In the explanation of the transcendental philosophy of history it was clarified that the prophet and his followers has always announced their objection against the oppression and paganism of wealth, power, and corruption and challenged their illegal benefits. Inviting people to monotheism and justice were among the matters that were in opposition to the numerous benefits of the seekers of invalidity. The Qur’an has also called this the quarrel between faith and paganism or right and wrong. The quarrel between these two has always been going on in different fields of life from the very beginning of history till now and victory and failure has been shared between people. But the destination of history will be led by justice and it’s followers –according to the divine traditions- until the time that all the hedges of human perfection is over and the sovereignty of the pious group proves out.

According to the divine teachings, eventually justice will win and invalidity will be defeated. “Justice came and invalidity vanished” and the victory of the promised Mahdi will be the era of the sovereignty of justice. Accordingly in “the doctrine of Mahdiism” seeking the truth and fighting falsehood, are to be set as the main pillars and the bloc of devotion and faith will be strengthened. According to this doctrine infidelity, polytheism and idolatry, corruption, uprising and guile that are the most important aspects of “seeking falsehood” are to be eradicated and the wicked will be destroyed. As Imam Hadi (A.S) says: “Allah the Almighty will substantiate justice and destroy invalidity through him”, then he recited the verse “بقیه الله خیر لکم” and said: “I swear by Allah! That he is Baghiyatallah”.[57]

The realization of servitude and monotheism

One of the selected items of “the doctrine of Mahdiism” is to take notice to the wisdom of the creation of humans and having a perfectionist look towards the destination of life. According to the teachings of the “transcendental philosophy of history”, the final goal is not to build a classless society. Neither it is defined as constant progress or the victory of one civilization, the freedom of thought (soul) and …, rather the target is winning a desirable life along nearness to God and worshiping him.

Unfortunately we must say that: the history of mankind has always seen dictatorship and turning against worshiping instead of it’s being filled with Godliness and piety! The standard bearer and the complete symbol of this misguidance, is Satan and his cliques. The deviltry of Satan leads to the remoteness of men from the true path of history and their affection to various deviations and corruptions. Satan uses different methods and weapons in each period and in the present era he has raised his deviltry to its extremity! In order for mankind to be able to reach the peak of perfection and to make servitude prevalent, these obstacles must be removed from his path and the school of monotheism must take over. According to “the doctrine of Mahdiism” the society must be cleared from the obstacles that prevent the man to get near to his creator. Instead a suitable background should be provided for him to become a servant of God. With the complete destruction of Satan in the era of the reappearance, and the full dominance of God-centeredness and monotheism, this issue will ultimately happen.

It has been said in the traditions that: “Mahdi will fill people’s hearts with God’s worship and obedience”[58] and “all the people will go towards Allah’s servitude and performing the sharia and believing in God”[59] and also: “when Mahdi (AJ) rises, nothing but God will be worshiped”[60] and “there will not be a piece of land left but the one that the song of monotheism is sang in”.[61]

Opposing violence (oppression, war, insecurity and …)

One of the incorrect aspects of human life is wars, insecurities, and tyrannies. Until now no ideology has been able to solve this dilemma for mankind and take the world to the safe shore of stability and peace. After the horrendous first and second world wars, most countries hoped to reach world peace by establishing the League of Nations and the United Nations! But these very organizations turned into weapons of invasion and war and approved of most wars (like the occupation of Iraq) or failed to solve the smallest scuffles. Even before that history has seen the campaign of the emperors, the pillage of the predators and the ferocity of the executioners and …! So many killings and tragedies happened in these strife and so many invalidities and wars and blood-shedding happened that were later on known as braveries and epics. The prophets and their representatives have always been susceptible to enmities and many of them were martyred in the path of preaching the divine rite and …. Even according to the transcendental philosophy of history, the world has always seen the quarrel between these two groups and it will still go on until a certain period of time. Violence- in its all forms- is counted as an inseparable part of human life and it will only be destroyed with a complete program and ideology. In this approach, both its root (oppression, lust, the pursuit of a higher position, and crime) and all those contributing to it must be totally destroyed. In addition to that, People should be brought up in a way that they would avoid aggression and they themselves would be factors for making peace and friendship. This view is only available in “the doctrine of Mahdiism” and among its special aspects is establishing eternal and universal peace: “hatred will disappear from the hearts of people and the animals and predators will live in peace.”[62] on that day the disagreements between nations and religions will be solved”.[63]

According to the transcendental philosophy of history, the continuous wars –especially between the group of false and truth- will be finished with the rise of Mahdi (AJ) and victory is to be with seekers of peace and righteousness.

Satisfying people

When explaining and presenting “the doctrine of Mahdiism”, noticing people’s real needs and satisfying them are among the priorities. The political, cultural, economical and social ideas contribute to the provision of people’s materialistic and spiritual needs. It also helps to solve all their problems and shortcomings.

The rich history of the divine ideologies –especially Islam- has seen the endeavors of the prophets and Imams for providing the needs of people and decreasing their numerous problems. Their partiality to the under class and the destitute group of the society and their effort for saving them from the clutches of the executors are among the golden cards of history. Accidentally one of the reasons of their fight with the injustice group is this very improper exploitation and increasing their sorrows and infinite pains and as it has been said in the transcendental philosophy of history, the result of this struggle, is the triumph of the underclass of the society and the ruination of the vigorous.

Indeed mankind has never seen the complete settlement of all problems and the provision of his needs through out his ancient life, but this will be actualized in “the age of reappearance” and the causes of every ones delight will be provided.

It is accountable that according to Fokoyama’s claim, liberal – democracy is the most advanced and latest favorable system and this is the pleasant (finis) of history! Whereas it’s ultimate attainment is the provision of the benefits of a certain class in the society and gaining the (secular and outward) satisfaction of the majority. In this system, the minority of people is deprived of lots of the facilities and the tools of prosperity and satisfaction and the song of justice is strange to them! Whereas in “the doctrine of Mahdiism”, all classes and groups and all the rightful and legal desires are noticed and numerous plans will be performed for serving people and providing their satisfaction.

It has been mentioned in the traditions that: “in the leadership of Imam Mahdi (AJ), the settlers of earth, the skies and even the birds in the sky are happy and pleased.[64] “The settlers of the sky and the earth are pleased (for the sake of his presence)[65] and also: “everyone will be pleased with him”[66]

Leaving the responsibilities to the eminent ones

One of the main criterions of “the philosophy of history” is this: “who should reign?” many answers have been given to this question from ideologues such as: the representatives of the Gods, the king of philosophers, kings, elites, the Proletarian class, the holders of the people’s votes (voices), the holders of power (wealth, weapons and power), God’s most selected ones and …, but among all these answers few words has been said about the governance of the eminent (the pious and the oppressed ones). Is Islam- specially the doctrine of Mahdiism- this view has been considered seriously. From the view point of the Qur’an and the traditions, at the age of reappearance, the pious and the poor (the ones destitute of power) are to inherit the governance of earth and the owners of wealth; power and prudery will play no role in ruling.

According to the “transcendental philosophy of history” the destination of history is the overruling of the righteous ones and mastery will be of the wise and eminent ones. In this ideology, the criterion of capability is chastity, wisdom, piety, deprivation of power, and realizing the deprivations in society. In this approach “oppression” means the deprivation of the eminent of leadership (by the wrongful governors) and the lack of the right tools for serving people and justice.

So “selecting the suitable person for a position” is one of the important items in “the doctrine of Mahdiism”-especially in the field of policy- and is one of the prominent qualities of the politicians. Till the point that the political fields is the arena for the lowlife, the powerful, the equivocator and …-as it has been so till now- none of the problems of the society will be solved and the prospect of history will be dim and dark! But the doctrine of Mahdiism gives this promise that “Mahdi’s companions are men that have gotten to know God as he deserves to be known”[67] and “in the path of worshiping they are the first in activity and effort”[68] and also “they are the fine men of the nation”[69]

The interpretation of the verse "و نرید ان نمن علی الذین استضعفوا" : “and we wanted to oblige the people that were held back” (the oppressed ones) is as following: “this verse is about the Imam of the time (sahibul amr) that will rise in the end of times and destroy the Pharaohs and the despots…”[70], and the interpretation of the verse “surely the pious are to inherit earth” is: “the meaning of the sentence: the pious slaves of God will inherit this earth is the rising Mahdi and his companions”[71], it is clear that in that era the most righteous, most pure, most wise and most powerful people (Imam Mahdi) will take the helm of matters in his hands and give power to the righteous ones.

Positive and generative developmentalism

The history of human life has seen many changes and experienced different stages. Usually in every stage, new things happen and deep courses occur. The most important quality of these changes- especially in the present era- is the secular, industrial, and technological developments. Now one might ask that what is the result of these revolutions and where is their pinnacle? And that will this renovation always have positive effects on human life or it also carries negative and challenging points?

In reply we must say that these changes have both positive and negative diminutions. In the positive dimension, the material aspect of human life improves and people use the health, educational, industrial and … advantages. Even the culture and the norms of the society have changed and consistent patterns have become common. Therefore, the amount of the advantages of people of the blessings increase and they are satisfied to a certain extend. But the negative aspects of these changes- especially the opposing with religion, unfair, illegal, and corrupting dimensions of it- have envenomed … and decreased their level of satisfaction.

Today, modernism is the complete symbol of modernity and deep changes. It has been facing basic challenges and numerous crises (such as the crisis of spirituality, identity crisis, partnership crisis and ….) and a fine destination isn’t predicted for it. The more the industrial and technological developments and the outward comfort of mankind are being provided, the more the hardships and problems of mankind increase and …!

On one hand corruption and incompetence has penetrated in different fields and caused instability and political, economical, and cultural tear up and created unjust terms. However, these incorrect interactions need basic change and revisions and the “doctrine of Mahdiism” depicts humane and correct relations and a great comprehensive change in all aspects: “when Imam Mahdi (AS) rises, he will bring along with himself a new command, a new book, a new method, and a new way of judgment”[72] and “…he will make contractual allegiance with people for a new command, a new book, and a new governance”.[73]

Accordingly, one of the main approaches of “the doctrine of Mahdiism” is bringing changes in all matters and renovation in different fields of life.

But we can account other criterions for the doctrine of Mahdiism but because of brevity we will avoid talking about them (such as the central role of Imamate, wit and wisdom and …)

Creating coherence and harmony

One of the significant aspects of the doctrine of Mahdiism is the actualization of harmony and coherence in the human society and among the different groups of people. In this approach, the differentiations, pluralities, discriminations and … will be destroyed and there will be full coherence, unity and empathy.

This harmony exists in all the dimensions of the doctrine of Mahdiism and no disparity will be seen in it.

Conclusion

The explanation and the presentation of the doctrine of Mahdiism in the subjective frame of “the philosophy of history” opens new horizons for the scholars and ideologists and it will present new teachings. The author believes that the most important coincidence of this teaching is “the general adaptation of the doctrine of Mahdiism with the transcendental philosophy if history” and it is the clear and unmistakable prediction of history. From the fusion of the two above mentioned issues, different components can be understood such as: the comprehensiveness and the global inclusion, justice-centeredness , meaning-centeredness, perfectioning, seeking the truth, and the actualization of man’s serving God, fighting violence, leaving a responsibility to the suitable one, positive change, satisfying and …. Also it was clarified that “the doctrine of Mahdiism” is an answer to the all basic needs of people and the actual and real interpretation of human matters. In this complete approach the link between man and his creator (in the direction of nearness to him) must be corrected. Man must establish a healthy relationship with others and avoid violence. And in relation to himself he must follow a new approach and focus on his inner purity and richness and …. The result of all the ideas and programs is the destruction of all problems and shortcomings and achieving a desirable life.

The most important and significant outcome of this doctrine is spirituality, justice, rationality and possessing these three criterions is a sign of man’s moral, social, and rational perfection. The strategic interpretation of the doctrine of Mahdiism from different aspects of human life is as following:

Generalizing and having a general view in politics, economics, culture, and the society and the placing them, in the right path; also the true root analysis of problems and presenting relevant tactics solution for solving them.



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[1] See The lessons of foreign policies, p 276.

[2] See the magazine of the university of revolution, no. 21, p. 120; Our Time, Aban 19, 1380

[3] Andrew Heywood, an Introduction to political ideologies, p. 506.

[4] See The philosophy of history from a sociological perspective, p. 17 & 18.

[5] See Mohammed Reza Kashefi, religious studies and different (questions, answers, the fourth volume), p. 45

[6] Paul Edwards, The Philosophy of History, P. 3.

[7] Atkinson, The Philosophy of History: Methodology and Historiography, P. 24 &25.

[8] IBID, p. 82 &83.

[9] See H. Walsh, P. 25; Paul Edwards, p. 7.

[10]See W. H. Walsh, P. 14; The Philosophy of History: Methodology and Historiography, P. 50 and 51; To study the views of the said scholars see: the writer, The Future of the World, Pp. 39-46.

[11] See Paul Edwards, The Philosophy of History, Pp. 18-21; H. Walsh, An Introduction to the Philosophy of History, Pp. 13-18; Karim Mojtahedi, The Philosophy of History, Pp. 156-169 and …

[12] Mohammed Araste Kho, the dictionary of scientific-social expressions, P. 727.

[13] The Comparative Dictionary of Social Sciences, Vol. 1, P. 309.

[14] Paul Edwards, The Philosophy of History, P. 2.

[15] Morteza Motaharri, Society and History, P. 309.



[16] Jamil Saliba, The Dictionary of Philosophy, P. 204.



[17] Ali Reza Sadra, The Awaiting, No. 13, P. 214.

[18] Mohammed Taqi Mesbah Yazdi, Society and History from the Qoranic Perspective, P. 153.

[19] H. Walsh, An Introduction to the Philosophy of History, P. 28

[20] Hussein Karimi, The Philosophy of History, Pp. 14 &15.

[21] An Introduction to the Philosophy of History, P. 28

[22] The Philosophy of history, methodology and historiography, P. 83.

[23] The Philosophy of History from the sociological point of view, P. 16.

[24] The Quarterly of Howze and university, No. 42, P.28.

[25] The Philosophy of History, methodology and historiography, P.50.

[26] An Introduction to the Philosophy of History, P. 13.

[27] Paul Edwards, The Philosophy of History, P. 22.

[28] Society and History, P. 353.

[29] The magazine of Entezar, No. 13, P. 216.

[30] The Philosophic Dictionary, P. 204.

[31] Paul Edwards, The Philosophy of History, P. 25

[32] See the author’s The Future of the world, Pp. 31 & 47, Paul Edwards, The Philosophy of History, Pp. 71-75; Atkinson, The Philosophy of History: Methodology and Historiography, Pp. 61, 62 and … .

[33] Mohammed Javad Yousofian, The magazine of The University of the Revolution, No. 211, Pp. 121 & 122.

[34] History and Historiography, P. 60.

[35] Hussein Ali Nowzari, The Philosophy of history, methodology and historiography, P. 523.

[36] History and Historiography, P. 57.

[37] The Philosophy of History (The Theoretical Philosophy of History, the philosophy of the science of history), Pp. 7 & 8.

[38] An Introduction to the Philosophy of History. P. 28

[39] See: Hussein Karimi, The Philosophy of History, Pp. 61-66; Yaqob Jafari, Qoran’s historic insight, P. 35-47.

[40] The chapter of Zariat, verse 56.

[41] Morteza Motahary, The Social Evolution of Mankind, P. 76.

[42] Morteza Motahhary, The rise and revolution of Mahdi (may God hasten his reappearance), Pp. 49 & 50.

[43] See: from the author, the future of the world (ayandeye jahan), p 66-71.

[44] Chapter Anbiya, verse no. 105.

[45] Chapter Ghesas, verse no. 5.

[46]Chapter Asra, verse no. 81.

[47] Chapter Toba, verse no. 33.

[48] See: quarterly of Entezar, no. 16, p 11, 30, 52 and … .

[49]The same, p 30.

[50] Kamaludin, vol. 1, p 280

[51] Yanabi ul mawada, vol. 2, p 514.

[52] Aghd uddurar, p 144.

[53] Kafi, vol. 1, p 338; Ehtejaj, vol. 2, p 449.

[54] Biharulanwar, vol. 51, p 250; Ethbatul hudat, vol. 3, p 639.

[55] Irshad, vol. 2, p 384; kashful ghima, vol. 2, p 645.

[56] Bihar ul Anwar, vol. 52, p 336; Montakhab al athar, p 482.

[57] Youm ul Ekhlas, vol. 2, p 663.

[58]Kitab ul gheibat, p. 179.

[59]Montakhab ul Athar, p. 592, 4th hadith

[60] Tawil ul Ayat u zahira, p. 379.

[61] Tafsir Ayashi, vol. 1, p. 183.

[62] Bihar ul Anwar, vol. 52, p. 316; Montakhab ul Athar, p. 592.

[63]Bihar ul Anwar, vol. 53, p. 2.

[64] Kashf ul Ghama, vol. 2, p. 469.

[65] Dalael ul Imama, p. 250.

[66] Kitab ul Gheiba, p. 178.

[67] Montakhab ul Athar, p. 611.

[68] Yum ul Ikhlas, p. 224.

[69] The same, p. 224.

[70] Alburhan, vol. 3, p. 230.

[71] Tafsir Ghomi, vol. 2, p. 77.

[72] ul hudat, vol. 7, p. 73; Ghibat Namani, p. 253.

[73] Bihar ul Anwar, vol. 52, p.95.