The Holy Qur'an has alluded to this point at a number of places...

The Holy Qur'an has alluded to this point at a number of places, especially in the story of Fir'awn and Prophet Musa. Anyhow it must be understood that this question is quite different from the view that economic system is the infrastructure of any doctrinal system and every intellectual system is the reaction of an economic and social system.

What the school of the Prophets vehemently rejects is the idea that every ideology is necessarily a crystallized form of the social desires which in turn are created by the economic conditions. According to materialistic theory, the monotheistic school of the Prophets is in itself a crystallized form of the social desires and was produced by the economic needs of the time of the Prophets.

The development of the implements of production originated a number of social desires which were explained through the monotheistic idea. The Prophets were in fact the expounders of this social and economic need. There is a universal rule that every idea and every belief has an economic infrastructure. This rule applies to the idea of monotheism also.

As the Holy Qur'an believes that the innate nature of man is a basic dimension of his existence, and maintains that this innate human nature initiates a number of desires which can be met only by monotheism, it considers the monotheistic call of the Prophets to be meeting a great human need. It does not believe in any other infrastructure of monotheism, nor does it regard the class conditions as a factor compelling the emergence of any idea or a belief.

Had the class conditions been the infrastructure of man's belief, everybody would have been bound to incline to the direction that his class position required. In this case there would have been no choice in the matter of belief for anybody. Neither the Fir'awns could be blamed nor their opponents could be praised, for a man can be blamed or praised only when he has a choice to be what he is not. Otherwise he can neither be blamed nor can he be praised.

A negro or a white man cannot be blamed or praised for the colour of his skin. But we know that man is not bound to think in accordance with his class. He can revolt against his class interests, as Prophet Musa did, though he was brought up under Fir'awnic luxuries. This proves that the question of any infrastructure and superstructure besides depriving man of his humanity, is no more than a myth.