1. IMPERATIVES

(The Balance - The Rules of Life)

 

Man, like other things, is formed and controlled by (a) materials, energies, and forces, (b) a structure, urges and faculties and (c) for purposes, functions and destinies, none of which are created by him. Man is, therefore, not independent. This fact is incorporated in the formula, ‘Allah is the Creator and Lord’.

He has to relate (a) to the environment on which he is dependant (b) to the community of which he is part (c) to his own nature. In order, therefore, to live, prosper and develop (which are built-in needs), in the world, with his fellow human beings, and with himself, he has to follow certain fundamental Rules or Guiding Principles. There cannot be any doubt about these facts no matter how they are formulated. Nature not only creates him, but the Rules by which his existence can be maintained are clearly dependant on the structure of the universe and his own nature, both of which are also governed by rules. They exist independently of his opinions. He has to become aware of these rather than to create them. And this awareness must be captured in verbal terms, in order to be understood and communicated. These rules would not, of course, be required but for the fact that human beings can and have been conditioned to behave in a manner which flouts their own nature.

It is obvious, for instance, that man is dependent for his life on the materials he needs for food and other uses, the light, heat, energy and other electromagnetic forces coming from the sun, and the various Laws which control his physical and mental structure. He is genetically dependant on his ancestors and culturally dependent for his ideas, feelings and actions on the culture of the community in which he lives. He affects others by what he thinks, feels and does. His children are formed by his genes and the psychological influences he sheds on them. The materials he needs come from his environment, and he transforms and returns them to the environment. He is dependent on other people for the things they gather, cultivate, manufacture and supply, and the services they perform. And they are dependent on him. The cultural world he lives in and the facilities he enjoys are the results of the accumulation of experiences, efforts and ideas over thousands of generations. The fulfilment of his needs for friendship, security, status, law and order and so on all depend on his cooperation with other people.

This kind of interaction and exchange between an object and the rest of the environment takes place quite automatically. Animals are guided by inbuilt instincts. But human beings also have and need consciousness, intelligence and knowledge. He is able to deliberately gather data, process it in his mind and apply it. This has advantages as it increases his adaptability and capabilities, but it also has disadvantages since he may not have sufficient knowledge, or be sufficiently aware, or he may misuse his intelligence. These facts define his status. It gives him the power to disrupt and destroy everything including himself or to promote order. In other words he has the power to do good or evil. He has a built-in desire for self-preservation, reproduction and development. The rest of the World, however, also has a self-preservative urge, also reproduces and must also continue to unfold according to its inherent nature. Conflicts may occur which are mutually destructive and which negate the inherent needs and urges. There has to be an understanding, so to speak, between man and the world. His status requires deliberate, purposeful and conscious behaviour. Reality has to be recognised as the Supreme Arbiter, who gives this relationship the stamp of Authority.

 

There is, what might be called a Covenant between man and Reality which is implicit in existence. The Covenant may, however, be formulated in words and written down. The Old and New Testaments, sometimes referred to as the First and the Second Testaments, are regarded as containing Covenants, and Quran may be regarded as the Third Testament which completes them by combining the other two Covenants with the Islamic one. This Covenant is formulated as follows:-

“Allah hath bought from the believers their lives and their wealth because the Garden will be theirs: they shall fight in the way of Allah and shall slay and be slain. It is a promise which is binding on Him in the Torah and the Gospel and the Quran. Who fulfils His covenant better than Allah? Rejoice then in your bargain that ye have made, for that is the supreme triumph. Triumphant are those who turn repentant to Allah, those who serve Him, those who praise Him, those who fast, those who bow down, those who fall prostrate in worship, those who enjoin the right and who forbid the wrong, and those who keep the limits ordained by Allah.” 9:11-112

 It should be understood that birth into the world implies such a covenant, but that it is made explicit when a person recognises the implication of existence. The Covenant is a formula which states a fact of existence, and should not be understood in a naive or superstitious manner. The recognition and acceptance of this covenant is stated thus:-

“Say: Behold! My worship and my sacrifice, and my living and dying are for Allah, Lord of the Worlds. He has no partner. This I am commanded, and I am the first of those who surrender unto Him.” 6:163-164

 

The Terms of the Covenant or Contract may be regarded as having seven parameters:-

 1. Accountability. Man is accountable to Allah alone, that is, to the Ultimate Reality.

“Unto Allah belongs whatsoever is in the heavens and the earth; and unto Allah all things are returned.” 3:109

“Unto Allah belongs whatsoever is in the heavens and whatsoever is in the earth. He forgives whom He will, and punishes whom He will. Allah is forgiving, Merciful.” 3:129

“O ye who believe! Obey Allah, and obey the Messenger and those of you who are in authority.” 4:59

 

2. Powers. Human beings have been given special powers when Allah bestowed on them His own Spirit. That is, He has consciousness, conscience and will. Therefore he has the title Vicegerent.

“So when I have made him and have breathed my Spirit into him, do ye fall down, prostrating yourself unto him.” 15:29 Also 32:9, 38:73

 

3. Area of Jurisdiction. Collectively He is to rule on this earth. Individually he is responsible for everything coming into his sphere of influence.

“And when thy Lord said unto the angels: Lo! I am about to place a vicegerent in the earth.” 2:30

“He it is who has placed you as Vicegerents of the earth and has exalted some of you in rank above others, that He may try you by that which He has given you.” 6:166

 

4. Authority. He has control over all things.

“He it is who created for you all that is in the earth.” 2:29

“Hast thou seen how Allah has made all that is in the earth subservient unto you?” 22:65

 

5. Responsibilities. To act on Allah’s behalf. Fidelity is, therefore, important. He is responsible for the welfare and development of all things, including himself.

“Be mindful of your duty to Allah, and seek the way of approach unto Him, and strive in His way in order that ye may succeed.” 5:35

“O ye who believe! Be Allah’s helpers, even as Jesus, son of Mary, said unto his disciples: Who are my helpers for Allah? ” 61:14

“And feed with food the needy wretch, the orphan and the prisoner, for love of Him (Allah), saying: We feed you, for the sake of Allah alone. We wish for no reward nor thanks from you.” 76:8-9

“Those who do not judge by what Allah has revealed are infidels.” 5:44

A good action is one which is done for the sake of Allah and not for ones own or someone else’s sake. In so far as the Spirit of Allah is within a person the action is done for, through and by the Spirit and not through the intellect or emotions or instincts. 

 

6. Rewards and penalties. His welfare and development depends on how he fulfils his duties.

“As for him who gives and is dutiful and believes in goodness, surely We will ease his way unto a state of ease. But for him who hoards and deems himself independent and disbelieves in goodness, surely We will ease his way to adversity. His riches will not save him when he perishes.” 92:5-11

 

7. Certain rules and guidelines, have to define the function of human beings. These have three inter-dependent aspects:-

            (a) Rights and privileges

            (b) Duties to respect and support the rights of others.

            (c) Constraints not to flout the rights of others, or allow them to be flouted.

 

“And let there arise from you a people who invite to all that is good, enjoining right conduct and forbidding what is wrong. Such are the successful.” 3:104

 

The word translated as ‘success’ in this verse also has the following meanings:- the attainment of desires, self-fulfilment, prosperity, freedom from anxiety and frustration, happiness.

 

Many political systems speak about Human Rights but not about Duties or Constraints. It is obvious that no one can have any rights unless others accept it as their duty to observe such rights. Without constraints the rights of some would flout the rights of others. When rights are mentioned usually no limits are defined to these. For instance, Freedom turns into self-indulgence and license; Equality turns into envy and oppression. Rights have to be justified if they are to have any meaning apart from whim.

The political concept of “rights” is inadequate in other ways too. When a secular politician speaks of human rights, what can he possibly mean? Who defines them, where do they come from and what justifies them? What can a person mean when he says “I have the right to do so and so”?. What he should say is “I want the community, the law or the government to give me this right.”. It clearly depends on political power. The whims of those who have the political power and the accidents of the political processes will determine what rights they will bestow and what duties they will expect. These may have no relationship to either human nature or the rest of the environment. They may be confined to a particular society or even only to a particular group. Nor are the rights sufficiently comprehensive. They refer only to social interactions. The pollution, wastage and adulteration produced by industry, for instance, takes place without considering the world. Organisation takes place without considering the social or psychological welfare of humanity. Ideologies are constructed without regard to human nature and its interaction with reality. Apart from this, there are a great number of other factors and attitudes of mind which affect or even neutralise these rights.

 

Rights, duties and constraints arise in three possible ways:-

(a) Natural rights arise from (i) the faculties and capabilities people have (ii) the circumstances in which they find themselves (iii) the efforts they make. If a person is unable to think correctly or lacks a particular skill or motive, or makes no efforts, or the environment makes certain actions impossible then no amount of law can produce these. On the other hand if he has the capabilities, means and opportunities then he can do whatever he wants or his own sense of duties dictates.

(b) The community bestows certain rights and duties on the individuals living in it through its customs, cultures and ideas. These are modified by the three interacting factors:- (i) The arising of leaders and teachers who affect behaviour, motivations and ideas. (ii) the nature of the people who accept these. (iii) the physical environment, both natural and man-made. In so far as the community provides the stimulation and facilities for education, health, law and industry it also modifies the first source of rights, namely human capabilities, incentives and the environment.

(c) The State, its government or those who have the power bestow the rights, constraints and duties. This depends partly on (i) the nature of those in power (ii) the nature of the community which bestows the power, (iii) the nature of the organization.

 

It is not difficult to see that all these are inter-dependant and that they depend ultimately on the laws and forces of nature, the evolutionary and historical process, and can, therefore, be said to arise from Allah. In particular, the rights and duties are based on the interdependent Principles of Justice, Compassion and Truth which are attributes of Allah. That is, all have the right to be treated in proportion to their own behaviour and the duty to treat others in that way. The aim of interaction between people should be to maximise benefits and minimise harm. Spiritual ones have greater priority than mental and physical ones. All have a right to information, knowledge and truth in so far as they can utilise it beneficially.

A number of such Rules are mentioned in the Quran. Collectively, they could be called The Islamic Bill of Conduct. The significance of these only becomes obvious according to their relevance to the contemporary situation. Therefore, only a selection is given here. There may be many others which will only become significant in other conditions of life. They are to be applied to both personal and public behaviour. It is no good trying to convince a Muslim that these precepts apply to religion and not to politics, commerce and culture. There is no such distinction. Any one who tries to compartmentalise his life in this way causes his own disintegration.

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Some of the important Imperatives mentioned in the Quran upon which a society should be based can be listed and described as follows. It is not an exhaustive list. They should be regarded as being inter-dependent and not mutually exclusive or separate. 

1. The right to Life -

“Slay not your children, fearing a fall to poverty. We shall provide for hem and for you... and slay not the life which Allah has forbidden save with right. Whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying. Lo! he will be helped.” 17:31, 33

“Retaliation is prescribed for you in the matter of murder.” 2:178

“Whosoever slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain all mankind. And whosoever saves the life of one, it shall be as if he had saved the life of all mankind” 5:32

Note: The Old Testament simply says: Thou shalt not kill. This seems to imply that the life of the individual is an absolute value. The Hebrews, nevertheless, engaged in war. Islam, however, recognises that life has a value relative to some greater value, the good of the community, for instance or the good of the evolutional process.

2. Equality -

Islam recognises no distinction of colour, race, nationality, creed, rank or wealth. Equality before the judgement of Allah and the Law is incorporated in the idea that the whole human race is one family descended from a single soul. It does, however, recognise differences in ability, character and social position.

“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from the twain has spread abroad a multitude of men and women. Be careful of your duty towards Allah in Whom you claim your rights of one another, and towards the wombs that bore you. Lo! Allah is a Watcher over you.” 4:1

3. Freedom -

“There is no compulsion in religion. The right direction is henceforth distinct from error.” 2:25

“.. Persecution is worse than slaughter..” 2:191

“And what will convey unto you what the Ascent is - It is to free a slave, and to feed in the day of need an orphan near of kin, or some poor wretch in misery, and to be of those who believe and exhort one another to pity.” 90:12-17

“Say: Who hath forbidden the adornment of Allah which He hath brought forth for His servants, and good things of His providing? ..My Lord forbids only indecencies, such of them as are apparent and such as are within, and sin and wrongful oppression, and that ye associate with Allah that for which no warrant hath been revealed, and that which ye tell concerning Allah that which ye know not.” 7:32-33

As in other things freedom applies to economic, social and political as well as to psychological states. Freedom from superstition, ignorance, illusion and inner compulsions is even more important. It is not only a persons right but an obligation to give it to others. Freedom includes not just the freedom to obtain appropriate knowledge, character and abilities but the obligation to do so. There can be no freedom without knowledge, ability and proper motivation. Freedom is limited by the constraints of morality, inner and outer. The Law does not define what is allowed but only what is not allowed. Everything else is allowed. The reverse is oppression.

4. Brotherhood -

Brotherhood means not only equality, but also love, sharing, mutual support, forgiveness help and peace making.

“The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.” 49:10

“..And remember Allah’s favour unto you; how you were enemies and He made friendship between your hearts so that you became brothers by His grace; and how you were upon the brink of an abyss of fire, and He did save you from it. Thus Allah makes clear His revelations unto you that haply you may be guided, and there may spring from you a nation who invite to goodness, and enjoin right conduct and forbid indecency. Such are they who are successful.” 3:105-106

5. Justice - Justice has three aspects -

            (a) The Principle of Equivalence - That the consequences of an act, the punishment or reward, should be equivalent to the act.

            (b) The Principle of Equality -That all actions which are similar should be similarly treated. It does not imply that people are equal in their qualities or talents. The Political cry for equality really refers to Justice.

            (c) The Principle of Self-determination - The consent of the individual is required in a transaction. If a person gives away something there is no injustice, but if it is taken away from him, then we have injustice.

 

“O ye who believe! Be staunch in justice, witnesses for Allah, even though it be against yourselves or your parents or your kindred, whether it be a rich man or a poor man, for Allah is nearer unto both. So follow not passion lest ye lapse from truth.” 4:135

“O ye who believe! Be steadfast witnesses for Allah in equity, and let not hatred of any people seduce you that ye deal not justly. Deal justly, that is nearer to your duty. Observe your duty to Allah. Lo! Allah is informed of what you do.” 5:8

“And covet not a thing in which Allah hath made some of you excel others. Unto men a fortune which they have earned, and unto women a fortune which they have earned. Envy not one another but ask Allah for His bounty.” 4:32

“No laden soul shall bear another’s burden and that man hath only that for which he makes effort, and that his effort shall be seen.” 53:38-40

This refers to the Divine Judgement, but the Justice of Allah is obviously the ideal to which man must also strive.

6. Respect for person -

“He (Allah) it is who has placed you as a vicegerent of the earth and has exalted some of you in rank above others, that He may try you by that which He has given you.” 6:166

“Let not a folk deride a folk who may be better off than they are, nor let women deride women who may be better off than they are; neither defame one another, nor insult one another by names. Bad is the name of lewdness after faith. And whoever turns not in repentance such are evil doers. On you who believe: shun much suspicion, for certainly some suspicion is a crime. And spy not, neither backbite one another. Would you love to eat the flesh of your dead brother? You abhor the one so abhor the other. And keep your duty to Allah. Lo! Allah is relenting,  merciful.” 49:11-12

7. Retaliation -

Connected with justice is the right to self-defence and retaliation.

“Fight in the way of Allah against those who fight against you, but begin not hostilities. Lo! Allah loves not aggressors....persecution is worse than slaughter.” 2:190-191                    

“And those who, when an injury is done to them, defend themselves. The recompense for an injury is an injury the like thereof. But whosoever pardons and makes reconciliation, his wage is the affair of Allah, for Allah loves not wrong-doers. And whosoever defends himself after he has suffered wrong - for such there is no blame. The blame is only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom. And verily whoso is patient and forgives - lo! that verily is the steadfast heart of things.” 42:39-43

Retaliation is prescribed but not aggression. This also includes provocation, a favourite political device which excuses aggression. But people have the right to protect themselves and their interests. Oppression must be opposed. Though life is sacred, it has a purpose. When this purpose is negated then life ceases to have a meaning. Life can, therefore, be legitimately sacrificed to protect the goal, but only if it is a legitimate goal.

8. Personal Responsibility and Accountability -

Here, too, as elsewhere, it is necessary to remind ourselves that self-determination is not only a person’s right but it is an obligation to respect this right in others.

“O ye who believe! Ye have charge of your own souls. He who errs cannot injure you if you are rightly guided. Unto Allah ye will all return, and He will inform you of what ye used to do.” 5:105

9. Social Responsibility -

Human beings are interdependent. It is not only the case that the thoughts, feelings and actions of each will affect others directly, but they also affect each other by setting examples and creating conditions of life which facilitate, encourage or discourage good or evil. It is, therefore, the duty of each to not only to do good themselves but to encourage others to do so and provide conditions which encourages such actions. There are, in fact, no private thoughts or actions since by modifying himself, a person affects his behaviour and its affects on others. They in turn react and this affects the first person.

“And there may spring from you a nation who invite to good ness, and enjoin right conduct and forbid indecency. Such are they who are successful.” 3:104

“They believe in Allah and the Last Day, and enjoin right conduct and forbid indecency, and vie with one another in good works. They are the righteous.” 3:114

10. Ecological responsibility - This is incorporated in the notion of vicegerency.

“Work not confusion in the earth after the fair ordering thereof, and call on Him in fear and hope.” 7:56

11. The right to Self-fulfilment -

“O ye who believe! Forbid not the good things which Allah hath made lawful for you, and transgress not. Lo! Allah loves not transgressors.” 5:87

“Squander not your wealth among yourselves in vanity, except in trade by mutual consent..” 4:29

The possibility of Self-fulfilment is increased if economy of use is practised.

12. Tolerance -

Respect for other faiths, beliefs and opinions.

“Revile not those unto whom they pray besides Allah lest they wrongfully revile Allah through ignorance. Thus unto every nation have We made their deeds seem fair. Then unto their Lord is their return, and He will tell them what they used to do.” 6:109

“And when you see those who meddle with Our Revelations, withdraw from them until they meddle with another topic. And if the devil causes you to forget, sit not, after the remembrance, with the congregation of wrong-doers. Those who ward off evil are not accountable for them in anything, but the Reminder must be given them that haply they, too, may ward off evil. And forsake those who take their religion for a pastime and a jest, and whom the life of the world beguiles. Remind mankind, hereby lest a soul be destroyed by what it earns.” 6:68-70

“And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever Scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying.” 42:15

“Say: O disbelievers! I worship not that which ye worship; nor worship ye that which I worship. And I shall not worship that which ye worship. Nor will ye worship that which I worship. Unto you your religion, and unto me my religion.” 109:1-6

13. Obedience to Authority -

“O ye who believe! Obey Allah, and obey the messenger and those of you who are in authority; and if you have a dispute concerning any matter, refer it to Allah and the messenger if ye are in truth believers in Allah and the Last Day. That is better and more seemly in the end.” 4:59

“Whoso obeys Allah and the messenger, they are with those whom Allah hath shown favour, of the Prophets and the saints and the martyrs and the righteous. The best of company are they.” 4:69

“Whoso obeys the messenger obeys Allah, and We have not sent thee (Muhammad) as a warder over them.” 6:80

“Obey not him whose heart We have made heedless of Our remembrance, who follows his own lust and whose case has been abandoned.” 18:29

Obedience is part of Submission (Islam). Social discipline is essential. Note, however, that obedience is required only while the authorities are righteous and obey Allah. Authority is not imposed by force, but should be something accepted by the individual for his own and the social good, provided that affairs have been so arranged that the most able and noble of the people have been placed in authority. This always requires the consent of the people. In the Western Democracies where everyone is considered to be factually equal, authority can only be maintained by force. Islamic obedience to authority would then seem to be undemocratic. There is, of course, no doubt that in most Islamic countries unscrupulous people have assumed power by taking advantage of this obedience, and that they maintain their power through a tyranny. But this is due to the degenerate state of the people themselves. They get what they deserve. Protest, opposition and disobedience against tyranny and oppression is a fundamental right in Islam. Abu Bakr, who succeeded the Prophet said in his first address:-

“ Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate.” 

14. Consultation -

Human affairs should be regulated not by dictatorship and compulsion but through consultation and mutual agreements.

“..if you hat been stern and fierce of heart they would have dispersed from around you. So pardon them and ask forgiveness for them and consult with them upon the conduct of affairs.” 3:159

“...and whose affairs are a matter of counsel...” 42:38

15. Respect for Living things -

“There is not an animal in the earth, nor a creature flying on two wings, but they are communities like you. We have neglected nothing in the Book. Then unto their Lord they will be gathered.” 6:38

The practice of caging animals for entertainment, hunting them for sport or vanities, and other kinds of cruelty must be considered very barbaric practices to be thoroughly condemned. The slaughtering of animals for food is justified, and nature is witness to this, but it must be done by human beings with reverence and minimum cruelty.

16. Correct motives -

“Lo! My service and my sacrifice and my living and my dying are for Allah, Lord of the Worlds.” 6:163

“Say: If it be that your fathers, your sons, your brothers, your mates or your kindred, the wealth that you have gained, the commerce in which you fear a decline, or the dwellings in which you delight, are dearer to you than Allah or His Messenger or the striving in His cause, then wait until Allah brings about His decision, and Allah guides not the rebellious.” 9:24

This can be called Objective Behaviour. All other kinds of behaviour are ultimately purposeless since it is not possible to go against nature without self-destruction.

17. Impartiality -

“O you who believe! Be staunch in justice, witnesses for Allah, even though it be against yourselves or your parents or your kindred, whether it be the case of a rich man or poor man.” 4:135

18. Truth and Objectivity -

“Proofs have come to you from your Lord, so whoso sees, it is for his own good, and whoso is blind is blind to his own hurt.” 6:105

“Truth hath come and falsehood hath vanished away. Lo! falsehood is ever bound to vanish.”” 17:81

“Shun the filth of idols and shun lying speech.” 22:30

“And who does greater wrong than he who tells a lie against Allah, and denies the truth when it reaches him.” 39:32

“O ye who believe! Guard your duty to Allah, and speak words straight to the point.” 33:70

“.. that Allah may reward true men for their truth, and punish the hypocrites if He will, or relent towards them if He will.” 33:24

“O man, follow not that whereof thou hast no knowledge. Lo! the hearing and the sight and the heart - of each of these it will be asked to give an account.” 17:36

“O people of the Scriptures! Stress not in your religion other than the truth, and follow not the vain desires of folk who erred of old and led many astray, and erred from a lain road.” 5:77

“Confound not truth with falsehood, nor knowingly conceal the truth.” 2:42

This is particularly important for journalists, politicians, businessmen and others who inform or influence the public. It is, of course, possible to be wrong sincerely. But a person ought to admit that he is speculating, guessing or merely expressing an opinion. Truth may be distorted by deliberately selecting only some facts while neglecting or even suppressing others. Many religious fanatics exaggerate and make false claims. Scientists, too, are known to make assertions for which they have no evidence. Numerous books have been written under the principle of freedom of speech and publishing containing deliberate lies. This cannot be allowed.

19. Self-sacrifice -

“Ye will not attain piety until ye expend of that which ye love.” 3:92

20. Peace making -

“The believers are naught else than brothers. Therefore make peace between your brethren and observe your duty to Allah that haply ye may obtain mercy.” 49:10

“There is no good in much of their secret conferences save in him who enjoins charity and kindness and peace-making among the people.” 4:114

21. Unity and cooperation -

“And hold fast, all of you together, to the cable of Allah, and do not separate..” 3:103

22. Competition -

“And each one hath a goal towards which he turns: so vie with one another in good works..” 2:148

“And vie with one another for forgiveness from your Lord...those who spend of that which Allah hath given them in ease and adversity, those who control their wrath and are forgiving toward mankind; Allah loves the good.” 3:134

Though competition is recommended it is confined to what is good. It does not refer to self-aggrandisement or selfishness which flouts the needs of others. It is possible, for instance, to gain advantages not merely by excelling but also by sabotaging, harming or repressing others. Competition in the West often consists of secrecy, unethical and even criminal activities. The result is a condition worse than in the jungle where members of the same species do not eat each other. It creates great insecurity, anxiety, stress, aggression and violence. It also leads to deprivation, injustice and greed. This is not the kind of competition recommended in Islam.

23. Compassion and Generosity -

“The payment of an ill-deed is an ill the like thereof. But whosoever pardons and amends, his wage is the affair of Allah. Lo! He loves not wrongdoers. And whoso defends himself after he hath suffered wrong - for such there is no blame. The blame iss only against those who oppress mankind, and wrongfully rebel in the earth. For such there is a painful doom. And verily whoso is patient and forgives - lo! that verily is the steadfast heart of things.” 42:40-43

“Keep to forgiveness and enjoin kindness, and turn away from the ignorant.” 7:199

“Repel evil with that which is better” 23:96

“...And when they are angry, forgive...” 42:3

“Those who spend their wealth for the cause of Allah and afterwards make no reproach and injury to follow that which they have spent, their reward is with their Lord, and there shall no fear come upon them, neither shall they grieve. A kind word with forgiveness is better than alms giving followed by injury.” 2:262-263

“If you publish your charity, it is well, but if you hide it, and give it to the poor, it will be better for you, and will atone for some of your ill-deeds. Allah is informed of what you do.” 2:271

“Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord..” 2:274

“And feed, for love of Him, the needy , the orphan and the prisoner, saying: We feed you, for the sake of Allah only. We wish no reward or thanks from you.” 76:8-9

Though retaliation against a wrong is allowed, generosity has greater value. Generosity has not only a spiritual value, but has a social and political value. There is little doubt that most of the conflicts, wars and unrest are caused by poverty, deprivation and inequality of wealth.

24. Spying and Privacy -

“Shun much suspicion; for lo! some suspicion is crime. And spy not, neither backbite one another..” 49:12

25. Integrity -

(a) Of Person -

“Forsake the outwardness of sin and the inwardness thereof. Lo! those who garner sin will be awarded that which they have earned.” 6:121

(b) Of Action -

“It is most hateful in the sight of Allah that ye say that which ye do not.” 61:3

(c) Of Speech -

“Guard your duty to Allah and speak straight to the point.” 33:70

Politicians, specially, need to take note of all these. Correct speech and outer actions are not sufficient. The motives, thoughts, and feelings must also be correct and appropriate. But it is not sufficient to say that the outer does not matter as long as the heart is in the right place or the intentions were good. We live in a society and affect others. We must ensure that we have the correct knowledge and ability to do good and carry out good intentions. Justice must not only be done but also seen to be done. Conventions should not be flouted unnecessarily.

26. Criterion of Judgement -

(a) Excellence -

“We have made you male and female, and have made you nations and tribes that ye may know one another. Lo! The noblest of you is the one who is best in conduct.” 49:13

(b) Nature of Success and Failure -

“He indeed is successful who causes it (the soul) to grow, and he indeed is a failure who stunts it.” 91:9-10

(c) Nature of Good and Evil -

“Whatever good befalls thee (O man), it is from Allah, and whatever of ill befalls thee it is from thyself.” 4:79

“Allah wrongs not mankind in aught, but mankind wrong themselves.” 10:45

27. Freedom of Information, Evasion & Secrecy -

“There is no good in much of their secret conferences save in him who enjoins charity and kindness and peace-making among the people.” 4:114

“Guard your duty to Allah, and speak words straight to the point..” 33:70

“Why say ye that which ye do not? It is most hateful in the sight of Allah that ye say that which ye do not.” 61:2-3

Under this heading we should also consider all kinds of prevarication, circumlocution, partial and selective truths, evasion, insincerity, things which are loved by politicians and journalists. Everything which constitutes hiding of truth and is designed to propagate ignorance.

28. Stability -

People should not be governed by the vicissitudes of life, but build something more stable within themselves. Both fortune and adversity are temporary conditions which will pass away, and we can benefit from both..

“Naught of disaster befalls in the earth or in yourselves but it is in a Book before We bring it into being ..that ye grieve not for the sake of that which hath escaped you, nor yet exult because of that which hath been given. Allah loves not prideful boasters.” 57:22-23

29. Faith and Doubt -

“It may happen that you hate a thing which is good for you, and it may happen that you love a thing which is bad for you. Allah knows, you know not.” 2:216

“Those who ruin their own souls will not believe.” 6:12

“It is not the purpose of Allah to let you know the unseen. But Allah chooses of His messengers who He will to receive knowledge thereof. So believe in Allah and His messengers. If ye believe and ward off evil yours will be a vast reward.” 3:179

“Allah is the protecting friend of those who believe. He brings them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness.” 2:257

“And those who look not for a meeting with Us say: Why are angels not sent down to us and why do we not see our Lord? Assuredly they think too highly of themselves and are scornful with great pride.” 25:21

The Islamic argument may be given as follows:- Owing to our human limitations, we cannot be certain of anything. We suffer from prejudices, intellectual blindness, superstitions and illusions. This is why we need faith in Allah, the Ultimate Reality, Who by definition knows everything. Doubt, it is said, is the beginning of wisdom. But no action can be based on doubt. It leads nowhere. The doubt required by Islam is in ones own infallibility, while faith has to be placed in the ultimate goodness of reality. Behaviour should be governed by an objective purpose. Self-confidence, without which nothing can be achieved, is based on faith.

30. Balance - This has three aspects:-

(a) There are standards against which all things should be measured.

(b) Every situation is a balance between opposite factors. The middle way is the best. Excesses in either direction are bad.

(c) A human being is not judged by the evil he does or the good he does, but the balance between the two.

 

“Allah it is who hath revealed the Scripture with truth, and the Balance.” 42:17

“We verily sent our messengers with clear proofs, and revealed with them the Scripture and the Balance, that mankind may observe right measure.” 57:25

“..and He hath set the measure, that ye exceed not the measure, but observe the measure strictly, nor fall short thereof.” 55:7-8

“Thus have We made you a community justly balanced, that ye might be witnesses over the nations...” 2:143

31. Self-discipline and Restraint -

“We have revealed unto you raiments to conceal your shame, and splendid vesture, but the raiment of restraint from evil, that is best.” 7:26

“Restrain thyself along with those who cry unto their Lord morn and evening, seeking His Countenance, and let not your eyes overlook them, desiring the pomp of the life of this world, and obey not him whose heart We have made heedless of Our remembrance, who follows his own lust and whose case has been abandoned.” 18:29

“Nay, but those who do wrong follow their own lusts without knowledge.” 30:29

“Repel evil with that which is better. We are best Aware of that which ye allege.” 23:96

“The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then he, between whom and thee there was hatred will become as though he was a friend. But none is granted it save those who are steadfast - none but persons of great happiness.” 41:34-35

“So keep your duty to Allah as best as you can, and listen, and obey, and spend; that is better for your souls. And whoso is saved from his own greed, such are the successful.” 64:16

32. Trust -

There are three aspects to this:- (1) We accept that there are certain Laws and regularities in nature whereby certain causes produce certain specific effects. We act and have to act in the hope that our actions will have the desired effect. (2) But a situation is complex. In so far as our knowledge is limited every thing we do carries a risk. We have the obligation to obtain all relevant knowledge to reduce the risk. But unless we know everything, which is impossible, there is always the possibility that some factor from outside the sphere of our knowledge will enter into our sphere of action and cause unpredictable changes. We are asked to strive for what is good and to trust in Allah. That is, to accept that Reality is so organised that nothing can happen in it which is not consistent. It does not mean that we will get what we desire. It implies that if events should not turn out as we wished then we recognise that this was also for the best, not subjectively, but objectively speaking. (3) But it also implies the acceptance of Allah’s guidance - to avoid what is forbidden and do what is required of us regardless of consequences. It is particularly noticeable in politicians that they will not do what is right but calculate what consequences their actions will have regardless of the fact that these are unpredictable and that the evil which they do has its own consequences as the state of international politics shows.

Three kinds of trust should be noted:- (a) Trust in inner guidance. (b) Trust in the harmony of the universe. (b) Trust in the outcome of actions.

“There is no god save Him. In Allah, therefore, let believers put their trust.” 64:13

“Lo! None despairs of the Spirit of Allah save disbelieving folk.” 12:87

“Say: He is the Beneficent. In Him we believe and in Him we put our trust. And ye will soon know who it is that is in error manifest.” 67:29

“Those who say: Our Lord is Allah, and thereafter walks aright, there shall no fear come upon them neither shall they grieve.” 46:13

”Set thy purpose for religion as a man upright by nature - the nature made by Allah in which he has been created. There is no altering the laws of Allah’s creation.” 30:30

33. Usury -

“Those who swallow usury cannot rise up save as he who arises whom the devil hath prostrated by his touch. That is because they say: Trade is just like usury; whereas Allah permits trade and forbids usury...Allah hath blighted usury and made charity fruitful. Allah loves not the impious and guilty” 2:275, 276

Some commentators pretend that this does not apply to business credit but only to personal relationships. But the verse makes it clear that there is a difference between commerce and usury. Usury is forbidden because it contradicts the principle of charity. In trade there is a fair exchange between people. This is not the case with Usury. The result must inevitably be economic disruption. If charity is regarded as a kind of exchange - material goods for social or spiritual advantages, then Usury, like theft, exchanges the social and spiritual advantages for material ones. Usury does not only apply to money, but also to taking advantage of someone’s needs or obligations to extract some advantage for oneself.

34. Hoarding -

“And let not those who hoard up that which Allah hath bestowed upon them of His bounty think that it is better for them. Nay, it is worse for them.” 3:180

“Allah loves not prideful boasters who hoard and who enjoin upon the people avarice.” 57:23-24

“Those who spend their wealth by night and day, by stealth and openly, verily their reward is with their Lord.” 2:274

“And they ask thee what they ought to spend. Say: That which is surplus.” 2:219

One can, of course, hoard not only goods, but also money, talents, opportunities, affection etc.

35. Squandering -

“Give the kinsman his due, and the needy, and the wayfarer, and squander not in wantonness. Lo! the squanderers were ever brothers of the devils.”17:26

“And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two.” 25:67

“Squander not your wealth among yourselves in vanity. But let there be trade by mutual consent.” 4:29

“Give the kinsman his due, and the needy, and the wayfarer, and squander not your wealth in wantonness.” 17:26

“And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two.” 25:67

36. Futilities -

“They ask thee about intoxicants and gambling. Say: In them is great sin and some utility for men. But the sin is greater than their usefulness.” 2:219

“O ye who believe! Intoxicants and gambling and idols and divining arrows are only an abomination of Satan’s handiwork. Leave it aside in order that ye may succeed. Satan seeks only to cast among you enmity and hatred by means of strong drink and gambling, and turn you from the remembrance of Allah..” 5:90-91

Gambling has two aspects, (a) obtaining something for nothing (b) taking risks. The word used in the Quran is ‘maisir’ which has the first meaning. Speculation on the stock exchange should be included here.

37. Promises & Agreements -          

“Why say you that which you do not? It is most hateful in the sight of Allah that you say that which you do not.” 61:2-3

“Make not your oaths a deceit between you, lest a foot should slip after being firmly planted and you should taste of evil forasmuch as you debarred men from the way of Allah.” 16:94

“Make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind.... Allah will not take you to task for that which is unintentional in your oaths. But He will take you to task for that which your hearts have generated.” 2:224-225

“....and those who keep their pledges and their covenant, and those who stand by their testimonies...” 70:32-33  See also:- 2:177  5:1 9:7-10 23:8

“Betray not Allah and His messenger, nor knowingly betray your trusts.” 8:27

38. Envy -

“And covet not the thing in which Allah hath made some of you to excel others. Unto men a fortune from what they have earned, and unto women a fortune from that which they have earned. But ask Allah for His bounty. Lo! Allah is ever Knower of all things.” 4:32

The reference here is not only to wealth, but also to circumstances, social privileges, talents and physical and psychological qualities. We ought not try to be like someone else. Women should not try to be like men and vice versa. The situation we are in contain all the opportunities and challenges we require. They define our function. Imitation is not only ineffective but self-destructive. Envy is also the cause of many social conflicts and anomalies. This does not, however, mean that we should not strive to improve the talents and assets we have. We should always be ourselves and develop our inherent potentialities.

39. Priorities -

 “Wealth and children are an ornament of the life in the world. But good deeds which endure are better in thy Lord’s sight for reward, and better in respect of hope.” 18: 47

“And purchase not a small gain at the price of Allah’s covenant. Lo! that which Allah has is better for you, if you did but know. That which you have wastes away, and that which Allah has remains. And verily We shall pay those who are steadfast a recompense in proportion to the best of what they used to do. Whoever goes right, whether male or female, and is a believer, them We shall verily quicken with good life, and We shall pay them a recompense in proportion to the best of what they used to do.” 16: 95-97

“He is, indeed, successful who causes it (the soul) to grow, and he is, indeed, a failure who stunts it.” 91: 9-10

40. Humility -

“And walk not in the earth exultant. Lo! you cannot rend the earth, nor can you stretch to the height of the hills.” 17: 36

“Turn not your cheek in scorn towards people, nor walk with pertness in the land. Allah loves not the braggart and the boaster. Be modest in your bearing and subdue your voice. Lo! the harshest of all voices is the voice of the ass.” 31:18-19

“I shall turn away from My revelations those who magnify themselves wrongfully in the earth...” 7:146

41. Trusteeship -

“ Believe in Allah and His messenger, and spend of that whereof He has made you trustees; such of you as believe and spend right, theirs will be a great reward.” 57:7

The wealth, power and position which a person has, as well as his talents and faculties are regarded, not as the property of the individual, but something entrusted to him by Allah, which he must use on Allah’s behalf. They can be given or taken away by Allah, and indeed, man is born without them and loses them on death. This idea differs both from Capitalism and Communism and makes Islam incompatible with both. There is little doubt that most of the conflicts and wars are due to the notion of property and the desire to possess.

42. Chastity and Modesty -

“O mankind! Be careful of your duty to your Lord Who created you from a single soul and from it created its mate and from the two has spread abroad a multitude of men and women. Be careful of your duty towards Allah in Whom you claim your rights of one another, and towards the wombs that bare you.” 4:1

“ You proceed from one another, so wed them by permission of their folk and give to hem their portions in kindness, they being honest, not debauched nor of loose conduct.” 4:24

“And come not near adultery. Lo! it is an abomination and an evil way.” 17:32

“…And who abstain from sexual immodesty (or guard their modesty or chastity or sexual purity), except for with those joined with them in marriage or the captive whom their right hand possesses, for then, verily, they are free from blame. But whoever craves aught beyond that, they are the transgressors” 23:5-7

“Say to the believing men that they cast down their looks and guard their modesty; that is purer for them; verily, Allah is well aware of what they do. And say to the believing women that they cast down their looks and guard their modesty, and display not their ornaments, except those which are obvious from the outside; and let them pull their veils over their bosoms and not display their ornaments (and beauty) save to their husbands and fathers, or the fathers of their husbands, or their sons, or the sons of their husbands, or their brothers, or their brothers' sons, or their sisters' sons, or their women, or what their right hands possess (slaves), or their male attendants who are incapable (eunuchs or old men), or to children who do not note women's nakedness; and that they beat not with their feet to draw attention to their hidden ornaments; but turn you all to Allah, O you believers, in order that you may succeed (or prosper or attain bliss).” 24:30-31

For some strange reason the rights and duties of sexual fidelity and purity are not recognised in Western laws. Yet it constitutes the main element in the relationship between the sexes, between the generations and is intimately connected with life itself, not merely that of the individual but the whole human race. It is as if the law ignores the fact that human beings are of two interdependent types and that procreation and rearing of children is an essential part of human life and of self-fulfilment. We must regard this attitude as particularly primitive, unintelligent, and animal like. Note that the verse forbidding adultery (17:32) is part of the section forbidding murder (17:31-33). Thus sexual fidelity is related to life, which also depends on sex.

 

The principles which govern all aspects of Islam are the following:-

(1) That Allah is the supreme authority. This implies the principles of (2) Unity, (3) Objectivity, (4) Responsibility (the notion of Vicegerency must apply), (5) Trusteeship (that human beings do not own property or their talents and opportunities, but these are entrusted to them) (6) the goal of Psychological Development, (7) the Public Interest, (8) the need for Consultation and consensus, (9) the need for Divine Guidance, (10) Legitimate Authority - it is exercised on behalf of Allah, (11) the correct application of human faculties and (12) the possibility of receiving and applying Inspiration.

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A summary of an “Islamic Declaration of Human Rights” could be as follows:-

1. Human beings are created by Allah and endowed with all their faculties for the fulfilment of a function in the scheme of things and therefore have a duty towards Him and His creation and creatures.

2. Human rights and duties concern their physical, social, mental and spiritual welfare and development and that of the environment on which they depend and all things in it. Everyone has the right to freedom of religion, consciousness, conscience and will and the duty to enhance these faculties in themselves and others.

3. All human beings have the right and duty to act according to their abilities and circumstances to establish conditions where the principles of Justice, Compassion and Truth are established and to counteract the reverse. 

4. All human beings have the right and responsibilities to Self-determination according to their inherent nature regarding their thoughts, needs and actions.

5. All human beings irrespective of race, colour, sex, ability, culture, nationality, status, rank, wealth or religion have rights and duties to benefit and fulfil themselves but not at the expense of others.

6. All human beings have the right and duty to (a) protect their right and duty of self-fulfilment of others, (b) not to obstruct or harm others directly or indirectly but (c) to facilitate the same right and duty of others.

7. All have the freedom to do whatever they will, except that which is forbidden by law or is harmful to themselves, others or what they depend on. They have the duty to maximise benefits as far as possible.

8. All human beings have the right to be treated justly according to their intentions and actions and the duty to treat others in the same way. All human beings have the right and duty to Justice and therefore to retaliation, redress, remedy or compensation when their rights are flouted or they fail in their duty.

9. Everyone should be presumed to be innocent until proved guilty and shall not be persecuted, obstructed or maligned and shall be protected against such actions. Persecution, false accusations, destructive gossip and defamation will be prosecutable offences.

10. Resources and Property is a trust to be used for benefit of the person and all things affected by the person. It is his right and duty to try to maximise these benefits and not to waste.

11. All human beings have the right and duty to associate, cooperate, organise and consult each other and be consulted in all matters that affect them for mutual benefits and the benefit of the community and environment on which they depend and to negate any activity, association, cooperation or organisation that is harmful.

12. Human beings form organised communities and institutions to protect and enhance benefits to the members and therefore have rights and duties with respect to the institutions and authorities. They have the duty to contribute to the establishment and running of these institutions and to obey in so far as the institution is beneficial and the right to protest, modify or dismantle it if it is harmful or oppressive.

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The affairs of human beings may be classified as relationships (a) with the environment, (b) with the community and (c) with the cosmos in general. In a more restricted sense they can be classified as:-

(a) Economic, including industry, commerce and finance

(b) Social, including politics, law, civics

(c) Culture, including religion, science and art, that is the ideas, motives and modes of conduct. The rules of life should apply to all these. Apart from the rules, however, we should also recognize that they are based on certain laws.

 

There are probably only one basic Law in the Universe, that of Conservation. It is derived, however, from the notion of Absolute Unity. This implies that behind all changes, there is something which is always constant. It cannot apply ultimately to matter or energy or information, but only to Allah. This Law is required to explain all regularities and, therefore, to the possibility of knowledge also. It implies that if something is created its opposite is also created. But it gives rise to three subordinate Laws namely that of Relativity, Evolution and Reciprocity. In general, Relativity implies that any object arises in or can be understood only within the environment or context in which it exists. If we change this context then it is something else, and the change is proportional to the change in context. Evolution implies that there are various levels of existence. However, if Conservation is true, then Evolution cannot be understood except relative to involution. An organism is maintained by Catabolism as well as Anabolism. Reciprocity implies that things exist in Systems in which the parts are in balance or equilibrium such that there are feed back mechanisms. Any change in one part will cause changes in another which will again cause changes in the first until a balance is obtained.

There are both Scientific and Ethical consequences to these. Relativity, for instance, is seen in such things as killing which is forbidden in peace but allowed in war and that the different prophets introduced different sets of Laws and practices in accordance with the conditions they found themselves in, while the basic principles remained the same. Evolution is seen in the following:-

One of main principles which informs the Christian World is found in the Parable of the Talents in the New Testament, Matthew 25:14-30.

Here the qualifications required for entry into the Kingdom of Heaven (or Paradise) are illustrated by a man who entrusted his wealth to his servants according to their different abilities. After a period of absence he called them to account. The servant who had been given 5 talents invested these in trade and doubled it to 10. Another who had been given 2 talents also doubled it to 4. Both were praised as “ Good and Faithful Servants “. As they had proved their worth they were entrusted with rulership over many things. But the one who had been given only one talent, being too frightened of losing it, hoarded it away. The master condemned him as a “wicked and slothful servant “, took away his talent, gave it to the one who had 10, and expelled him into the outer darkness. The gist of the story is given thus:-

“For unto every one that has shall be given, and he shall have abundance: but from him that has not shall be taken away even that which he has.” Matt 25:29

In the Quran we are told that though effort is difficult in the beginning, it becomes easier as it continues.

The parable tells us:- (a) That talents, abilities, opportunities etc are a trust. (b) That they are meant to be used on behalf of God in order to increase them. (c) It tells us about a general law. It is possible to multiply wealth, talents powers etc when a portion of the resources can be set aside as capital to create the means of further production, and that those who already have much and use it correctly can obtain more, while those who have little will loose it. It is certainly true that rich nations become richer at an accelerating rate while poor nations get progressively poorer. Thus differences continue to increase. A separation takes place. This is not only true about commerce, but also in biology and in the psychological and spiritual sphere. Many processes are known to science where there are geometrical progressions. The pull of gravity causes not merely motion but accelerated motion. In the West this principle is applied mainly to commerce and technology, and this has resulted in their development. Some application in the social sphere is also evident. But the teaching was obviously meant to apply to the Spiritual field, to multiply talents and abilities, in accordance with the following:-

“For what is a man profited, if he shall gain the whole world and lose his own soul? Or what shall a man give in exchange for his soul?” Matthew 16:26

Obviously, Jesus, too, like Islam favoured growth and development and had the notion of trusteeship. But the rights of man as accepted in the West, mostly as an ideal rather than in fact, are really only connected with Capitalism, that is, with Commerce and Materialism. The market based on production and consumerism requires it. The population explosion, the depletion of resources, the increasing pollution and ecological disruption brought about by Industrialization, the increasing social and political inequalities and discontents, the increasing prosperity of the few and the spread of education and information, all these require the transfer of attention to the Social sphere and eventually to the spiritual or psychological sphere. Indeed, little progress can be made in the social sphere unless there is a transformation of man himself. Self-interest in the narrow sense will otherwise maintain the social conditions as they are. The time for Islam is yet to come.

 

Another Law arises from the notion of unity. If all things are inter-connected then (a) the actions of one person will create changes in his environment which will then affect the perpetrator himself. (b) The inner state of the individual will determine his outer actions, and the outer actions or reactions of a person will cause an equivalent reaction within him. (c) The conditions in the environment will modify the individual and this will determine his actions and reactions which modify the environment. All these are, of course, compatible with the laws of motion. But they apply also to psychological field. And they are not as completely determined as science supposes. This is because the changes in the state, both of the environment and the individual allow the arising of or the introduction of some new factor. The wholeness of a complex situation is always more than the sum of its parts. This subject will be dealt with in Book 9 - Science. This wholeness also applies to the Rules of Life. 

All objects, systems or organisms must be regarded as having two aspects, an inner which causes them to behave according to their own internal organization, and an outer aspect, by reason of which they interact with, and are dependant on, a greater system which also has its own organization. It is a mistake to suppose that any object is completely inert. There are different degrees of activity, and the interaction depends on both the interacting objects and the whole of which they are parts. There is, therefore, no absolute freedom. Freedom for a system to behave according to its own nature depends on its adjustment to the greater system.

Freedom is necessary for the individual, not only to fulfill his needs - and who else can know them better or has more interest in them, or can control them, than the individual himself - but also in order to fulfill his potentialities. It is also socially desirable since the achievements of the individual benefit the rest of society both directly and through encouragement. However, it must not be mistaken for license. Freedom carries a risk. It can be used for both good and evil. The evil is the payment for the privilege. But if the evil increases, measures have to be taken by the society, the greater system, to reduce it through external means. That is, through laws, organization and various forms of coercion. Freedom is thereby reduced. It is, therefore, clear that Freedom can only be maintained where there is also self-discipline. We only have a choice between three alternatives:-

1. Chaos and suffering. 2. External Coercion, either by the State or through foreign domination. 3. Self-discipline.

The primary object of our endeavours should, therefore, be, not political or economic reforms but psychological and spiritual ones. Education, in the wider meaning of the term, is of greater importance. Everything else will follow when the people are made more capable. Given a particular condition of the people, then no matter what the economic or political conditions may be, they will reduce or elevate them to their own levels. This is not to say that certain economic and political or wider social conditions do not affect the psychological conditions. They, too, must be changed, but with the purpose of facilitating psychological development and not for themselves. This is exactly what the Prophet Muhammad and Moses before him did. This is also how religion differs from mere political or economic philosophies.

Slavery is the control of one man by another. According to this definition, slavery is still universally practiced. Most human beings are employed by the few. It is these few who control not merely their actions, but also their motives, conscience, perceptions and thoughts. The worst aspect of this is the formation of hierarchies such that control becomes ever more remote. Those who issue the orders are not themselves involved in the situations to which they apply and cannot know them, while those who are involved have no power but to obey on pain of loss of their livelihood, punishment or even death. The whole organization becomes an unfeeling machine which brutalizes human beings.. This is how the Nazi and Communist authorities were able to perpetrate such unspeakable horrors, though those who gave the orders were probably no worse than others in their private lives.

Similar atrocities and oppression are committed all over the world by all nations.

The advantage of this system is, of course, that the able individual who acquires such control has also unprecedented powers to carry out any good in Politics and Industry. The people he controls become his extensions, his arms, legs and brain. People who otherwise would have achieved nothing and wasted their efforts are brought into service. In the present state of their development they would not have cooperated willingly, without argument and conflict, making most projects impossible. They had to be coerced, threatened and bribed.

Apart from this the inadequacies of people causes them to be terrified of freedom. They, therefore, always seek some authority to whom they delegate all responsibilities, who will direct them and whom they can blame instead of themselves when things go wrong. And those who control affairs are motivated equally by self-interest in the narrowest sense. It is not, in general, possible for them to act in any other way. In order, therefore, to get them to work in a socially responsible manner they, too, have be coerced or such behaviour has to be made into a self-interest. They are paid to fulfill a particular function and can be disciplined and dismissed. They have to obey certain rules and regulations and officers above them. This is why Democracy works. The people have some right to coerce and determine their political or industrial masters.

At the psychological level people can be forced by mental conditioning techniques which are also widely used. This disables the freedom and capabilities of the mind.

 Psychological development requires increasing self-determination and self-control and this makes the individual free and less controllable by others. A society of such individuals can only exist by inner forces of personal responsibility. In so far as this faculty is undeveloped and those who wish to control others for their own benefit fear such independence, then a Civilization is wholly based on fear and greed and the ability to manipulate these. And this generates hatred and conflict which reinforces fear and greed. Most of the achievements of Civilization would have been impossible without it. We live, therefore, in a Negative World. The religious hope, on the other hand is to create a Positive World. It is impossible, without a higher state of human development, that a truly cooperative and free system of government can be created anywhere. It requires an emphasis on education in a much wider sense of the word. And this requires a set of aims or ideals to strive for.

This cannot be achieved without the Imperatives, the establishment of which is itself a sign of psychological development.

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