9. CONCLUSION

 

 

This book is addressed to non-Muslims who would like to understand Islam, to Muslims in the West and elsewhere who have lost their faith or become uncertain by the apparent success of the non-Muslim West, but also to Muslims whose faith is still strong but who do not know what is required in a modern world and are un-organised to do anything effective, or simply wish to understand Islam better or see it from another more modern angle.

 

The arguments contained in this work may be summarised as follows:-

(1) That there is an objective real world apart from human opinions and experience. The word “Allah” refers to the ultimate Reality. It does not only stand for the supreme cause of the physical Universe, but also for meanings and values. It stands for that which existed before the Universe and all things in it arose, the unity and wholeness in which things exist and from which they arise and into which they dissolve.

(2) Reality, existence, is a Unity such that all created things are ultimately inter-dependent and must adjust to the greater system to which they belong. They have a function with respect to it. That which conforms to reality prospers and develops, and that which does not suffers and is destroyed. The words cause and purpose are understood with respect to this.

(3) The Universe consists of patterns, structures or organisations at various levels. These levels of existence correspond to the 7 possible levels of consciousness through which we become aware of existence, and refer to the 7 Heavens. The Universe has a purpose, a direction of development. Physical and biological evolution has probably come to an end. Only psychological or spiritual evolution is now necessary.

(4) Man is part of this totality, has within him these various levels and can travel up or down. He is dependant on and interacts with these levels and, therefore, has responsibilities with respect to them. His fate depends on the discharge of these responsibilities.

(5) This responsibility is created by the fact that Man has faculties, (consciousness, conscience and will), arising from the forces of the Universe, by means of which he can perceive reality, process the information, and act in a manner which will benefit himself as well as the society and the environment on which he depends. But all this depends on the extent to which these faculties are developed. These faculties give him special responsibilities and define his function. It is referred to by the term Vicegerent (Khalifa).

(6) The Universe has a direction of development, a purpose. That is, there is a process towards increasing consciousness and integration in which human beings have a part to play.

(7) A way of life based on awareness, on objective factors, on deliberate intelligent action, motivation and knowledge is called Religion. There is a Universal Religion. It is called Surrender (Islam), but this should not be confused with the sectarian use of the word.

 

Most of the people of the world have lost their way, and despite the apparent success of their economic and political systems, a great psychological, social and environmental disaster is threatening them. It seems impossible to avert this unless a section of them becomes aware of, are motivated by, and act according to, the principles mentioned above. They are Islamic principles. The Western system which is dominating the world does not incorporate them. They produce a completely different alternative way of life.

 

The main theme of this book is a commentary on:-

 “Say not Three. Cease it is better for you. Allah is only one God” Quran 4:171.

The numbers 3 as also its derivation, 7, refer to a fundamental truth about the Universe, namely relativity, but unless we remember the underlying Unity, it disintegrates and leads to conflict and confusion in all departments of life. This disintegration applies not only internally to all subjects, professions and disciplines, but also to the human psyche in so far as there is no coordination between thinking, feeling and action and between intellectual, emotional and physical pursuits.

We are approaching an era where more and more links and bridges are being formed between the various sciences, professions and disciplines. Eventually, all sciences and, indeed, all aspects of life will have to form a single comprehensive and self-consistent system as it used to be in the distant past, but at a higher level.

A new earth and a new heaven have been promised (Quran 14:48, Isaiah 65:17, Rev 21:1). It is evident that the earth is certainly changing not only due to human technology, but also because of the re-adjustment by nature. Most forests and a great number of animal species have disappeared. Cities, farms, factories and new species of plants and animals and even bacteria have arisen; new technologies are transforming physical life; and the structure, condition and climate of the earth is also changing.

There are changes in Heaven, in the psychological, spiritual and moral conditions. Increasing number of people are becoming concerned about the global environment, animal welfare, and about psychological and social issues. The progress of science has changed not merely knowledge but also awareness, and there is no longer a conflict between science and religion. Education has released man from the naive and literalist interpretation of religion. Religious reformations and revivals are under way and there are also many experiments in religion. All this shows an inbuilt awareness of the mystery of existence and the need for religion. It is evident that as this new moral awareness proceeds in the future, people will be increasingly judged by it.

The combination of these two factors must also bring about new Social conditions, that is new ideological, political and economic systems. Here, too, increasing unification and synthesis is evident. Those who do not adjust to the new age will be maladjusted and condemned by it.

The possibility of leading a correct way of life and fulfilling himself is inherent in man because he has been given the faculties for thought, feeling and action, consciousness, conscience and will, creativity, initiative, responsibility and intelligence. He can be awareness of, conform to, and act on behalf of the Universal process. He is required to aid the process of evolution on this planet, and perhaps ultimately, of the whole Universe. In order to live man requires objective facts, meanings and values. His welfare depends on correct knowledge, motivation and actions. But the same creativity which gives man his powers also allows him to go astray into perversions, fantasy and illusion. And this is the cause of all his troubles, inner, social and environmental. In order, therefore, to fulfil his function he has also been provided with the Inspiration and Guidance of the Prophets, that is, those who are more highly conscious of the Ultimate Reality.

Islam, therefore, has three aspects:- externally, surrender to the Universal process, internally, surrender to one’s inherent nature, and interactively or socially, surrender to the Guidance of the Prophets and their Scriptures. These constitute three sources of knowledge.

 

A true Muslim is one who:-

(1) As to awareness, accepts that there is ultimately but one God, Allah, the supreme creator, maintainer and final judge of the Universe and all things in it.

(2) As to motives, bears final loyalty to nothing but Allah, and therefore, to objective Truth, Goodness, Beauty and Utility.

(3) As to action, endeavours to develop unity (inner, social and environmental), consciousness, conscience and will.

 

All other things are either means to this end or trivial and futile.

This is the gist of Islam, and of all genuine religions, though it is formulated in a different way for different ages and peoples. A way of Life constructed on these principles is quite different in its nature and consequences, from one which arises accidental without intelligent direction, coordination and purpose.

 

If we take the view of the nature of religion as described here then it is not difficult to see that the people of the world, including Muslim, have certainly lost their way. The Islamic World is in a dire state and has been so for a long time. In fact, they appear to be on a suicidal course. The Muslim civilisations have degenerated, are backwards technologically, organisationally and educationally, and are everywhere dominated, exploited and even persecuted, murdered in mass and dispossessed, not only by others but even by tyrants of their own. They are weak and vulnerable not only because of this, but also because they are divided, and because there are conflicts and wars between them. But these features cannot be attributed to Islam but to the misinterpretation, misapplication or abandonment of Islam, to superstition, ignorance, apathy, and lack of ability and effort. Even those who consider themselves devoted to the cause of Islam take actions which contribute to its destruction. There appears to be little indication that this will change in the near future, though a re-awakening is in progress and new converts are swelling its ranks. It is a pity that when people are looking for alternative ways of life owing to the fact that existing systems have been found to be inadequate in fulfilling human needs and managing their affairs, just then the Muslim peoples, far from providing an example, deter others even from examining Islam.   

If the Muslim nations were to combine together they could have produced a most powerful and influential block in the middle of the world stretching from the far east through central Asia, the Middle East and Northern Africa. They could even have had a common language, Arabic, and a common military force to defend themselves, supported by appropriate sciences and technologies collectively financed. But they appear to be too stupid to do this. This stupidity is not unconnected with the failure to achieve psychological development by the correct understanding and application of their religion. In particular, arrogance, selfishness and conflict is built into politics and business and most of the intellectuals have been conditioned by western secular habits of thought. Nothing but obstruction can be expected from them. A new pan-Islamic movement will be required which by passes government and commerce. Without such development the desire to recreate a civilisation or even political power and economic progress are futile dreams.

However, there are a great number of people who are still interested in Islam. The reason why they oppose the establishment of Islamic States is because of the fear that, instead of leading to progress, it might lead to even worse, primitive and even tyrannical conditions because of the prevailing ignorance. They cannot see any alternatives to the Western systems though they can also see its inadequacies. One can sympathise with their dilemma.

It is impossible that the Islamic world can survive without better technology, education and organisation. But this means that either they have to adopt those already developed in the West, and this will also destroy Islam and eventually probably the whole world structure of civilisation, or that they develop their own and superior ways. But this requires a new interpretation and understanding of Islam. This work is devoted to doing just that. It is impossible that there can be a regeneration of the Muslim nations without a heightened value system, ideals, sense of purpose and self-image and without the removal of the division and conflicts between them, and this cannot be achieved without replacing all lower loyalties with the exclusive loyalty to Allah.

The phrase ‘Religious Fundamentalism’ is often used to denounce people. The fundamentals of Islam are the belief that Allah exists, that He is the Supreme Ruler of the Universe, that the Universe and man have a purpose in the scheme of things, that Muhammad is a Messenger of Allah, and that the Quran is the Word of Allah and should be studied, understood and obeyed. There can be no Islam without these principles, and there is nothing in them which is harmful and to be feared. Unfortunately, superstition, misinterpretation and fanaticism arises in the adherents of most religions, and its effect is always the same, to negate and eventually destroy the religion.

Three factors, often forgotten by Muslims, should be remembered:-

1. Islam is not inherently static though it is based on some fundamental unalterable realities, just as the Universe itself is. Since its purpose is development it must cater for all levels of people. Failure to progress is, therefore, entirely the fault of the people.

2. Islam is not primarily a political or an economic system or movement, not even an ideological system though it has all these aspects. It is a way of life based on a certain awareness of the nature of Reality. To convert it into such movements exclusively is to destroy it. The Political, economic and ideological systems based on Islam cannot be sustained if the people do not understand Islam, are not truly Muslims, and do not accept its principles.

3. Islam does not exist to force its principles onto people who cannot or will not accept them. The Quran makes this clear. Indeed, it would be a contradiction of its aim since compulsion negates the creativity, initiative and responsibility of the individual. The true Muslims, therefore, interfere with no one who does not interfere with them. They will, of course, need to develop the power to prevent such interference.

 

Unfortunately, it is all too clear that many Muslims have taken the easy way out. Instead of devoting themselves to self and social development they have to a large extent involved themselves in political movements which often contradict the spiritual teachings. Instead of criticising and blaming themselves they have criticised and blamed others. Instead of changing themselves they have tried to compel others.

It should be fairly obvious that the majority of those who go under the name Muslim do not, in fact, know or practice their religion. A great number of those who practice their religion do not understand it. It has become a habit, and often mere meaningless ritualism, dogmatism and institutionalism. Though their behaviour and culture is certainly formed by Islamic influences, it is also adulterated by all kinds of extraneous and unconscious infiltrations. Ignorance both about facts and values, low motives, lack of skills and above all a shortage of leadership qualities is evident throughout the Muslim world. A great number of alien malpractices and ideas are found among Muslims which give foreigners the false impression that these are part of Islam. However, the same is the case with other religions. Subtle kinds of idolatry, superstition and hypocrisy are widespread even among the religious. Superficial resemblances are often deceptive. The pressures to abandon and corrupt religion are almost overwhelming for those who are not constantly vigilant and have not fortified themselves inwardly as well as outwardly. To call them Muslims is confusing both to genuine Muslims and the rest of the world.

Since the Quran itself tells us that all nations have a term (7:34) and that those devoted to a religion must be separated out (3:179), it is probably impossible to revive the Muslim nations as a whole. It is only possible to revive individuals, separate out groups of Muslims who will devote themselves to regeneration, and who will then spread revitalising influences into their surroundings, and create a new nation. Islam or the religion of Truth, which should not be confused with any particular nation, it is promised, will replace all other religions (61:9).

“Nay, I swear by the Lord of the rising-places and the setting places of the planets that We are able to replace them by others better than them. And We are not to be outrun.” 70:40-41

“He it is who has sent His messenger with the guidance and the religion of truth, that He may make it conqueror of all religion, however much idolaters may be averse.” 61:9

It is possible that the following verse implies that though the true religion degenerates, it rises again in a period of a thousand years.

“He directed the ordinance from the heavens unto the earth; then it ascends unto Him in a Day, whereof the measure is a thousand years if that which you reckon.”

 

Almost every chapter of the Quran exhorts the Muslim to three things:-

1. To awaken, to cultivate awareness, to be mindful, to observe, to ponder and think, to seek knowledge.

2. To be generous, kind and charitable, to be unselfish and spend, to control anger and to be tolerant and forgiving, and to endure.

3. To strive, to make an effort, to exercise self examination, self-control and self-discipline.

 

These principles cannot be regarded as incompatible with a modern world. If they are, then this is because the modern world is at fault, not Islam. Prayer, fasting and the other pillars by which Islam is distinguished, to which the outwardly pious adhere, have been instituted as means and cannot be regarded as the ends in themselves. They are futile if they do not produce the desired results.

“It is not righteousness that you turn your faces to the East and the West. But righteous is he who believes in Allah and the Last Day, and the angels and the scriptures and the Prophets; and gives his wealth, for love of Him, to kinsfolk and to orphans and the needy and the wayfarer and to those who ask, and to set free slaves; and observes proper worship and pays the poor -due, and those who keep their treaty when they make one, and the patient in tribulation and adversity and times of stress. Such are they who are sincere. Such are the God-fearing.” 2:177

Even a superficial examination of this verse reveals that it appeals to thought, feeling and action, and that many Muslims have to a large extent reversed its recommendations.

A Reformation, a reinterpretation and re-application of Islam is, therefore, urgent and overdue.

A regenerated, revitalised and modernised Islam, in the universal sense, however, is not only needed for Muslim Nations. The whole world needs it. And indeed it was meant for the whole world. We only have to look at the state of this planet, the economic, political, social, moral, and psychological condition of the peoples of the world to realise this. And there are greater dangers ahead. There is injustice, oppression, corruption, perversion, disorder, persecution, violence, conflict and suffering everywhere.

Essentially, religion is one, and there is fundamentally no difference between the different dispensations as to their moral teachings and goals. The fight is between good and evil. The evils in the world have united and pervade the world. They cannot be fought against by divided religion. The policy for Islam and all religions should also be to unite against the common enemy, both within and without.

The major problem appears to be one of purposelessness. Since death is a fact of life which brings to an end all personal ambitions and achievements, there appears to be no meaning to life on the surface. Without a purpose there is no direction to life. No cooperation or coordination can take place. No control can be achieved of anything. Mutually contradictory aims arise, and each is as good or bad as any other. Life disintegrates into chaos. There is little self-awareness or self-examination to determine whether the superficial or immediate goals can be justified. They remain arbitrary, accidental and irrational. Satan dominates the world through its political and commercial institutions and even its ideologies. And this is threatening the destruction of mankind not only through ecological and social malfunctions but also through psychological ones. It is Religion which provides the answers to the fundamental questions:- “What is the nature of the Universe?” : “ How do we fit into it” : “Who are we” : “Where do we come from“ : ”Where are we going? And why?”. The answer to such questions alone can give us a value system, a meaning and purpose to life. Otherwise all actions are futile, and the desire for personal advantage and pleasure must become the only goal. But this involves a self-contradiction since it leads to conflicts, disintegration, confusion and suffering.

Some people are looking forward to the coming of a Prophet who, they suppose will put everything right without effort on their part - the return of Jesus is also forecast in Islam. And, indeed, the problems mankind has created seem so great and intractable that they require a superhuman being to put them right. He will, however, only be able to do so by regenerating and unifying mankind. And he will himself, as in the past, have to rely on the existence of a sufficient number of those in whom the potentialities for such an awakening are already present, and who can recognise and accept him. Allah works through men as through all other things in nature. Man cannot shirk his responsibilities.

Religion, in its proper sense, certainly needs to be re-established. We must, however, be realistic. it is unlikely that all the people of the world will become Muslims in the restricted sense, and Islam does not require it, particularly if Islam is presented in a narrow and obsolete manner. Religion cannot be understood in the same way as it was understood in the past, not only because the conditions of life are changing, but because people are likely to be better educated. Several changes will be required:-

1. It can no longer be based on blind unintelligent obedience based on fear. There was a justification for this in the past when people had neither the knowledge nor the capacity to think for themselves. Children, for instance, have to obey certain instructions for their own good. Fear, however, produces superstition. A second level of Religion consists of devotion rather than fear. But this, too, is inadequate, though the motive here is less oppressive, more positive and liberating. Devotion to say, some Prophet or Teacher, or even to God, does not guarantee that the individual has understood what he is doing and to what purpose. He who does not know who God is and what He requires cannot be regarded as being devoted to God. Islam therefore, requires the pursuit of knowledge and emphasises truth.

In future Religion must be based on knowledge, understanding and ability. It requires correct thinking, motives and actions. A religion does not transform a person until it is understood, practised and integrated into one’s life. People brought up in a tradition are habituated to it. It is usually only the new converts who accept and practice it consciously and deliberately. It is necessary to continually re-convert people. But there are certain qualifications:-

(a) He who is trying to develop to a higher stage of understanding, cannot yet have that understanding, and must, therefore, rely on someone else who has. This is not different from anyone else who has to rely on any other expert or teacher.

(b) It cannot be based on idolatry, neither of person, institution, nor ideology. These may be means to an end, but should never become the end themselves.

(c) It must be a fully comprehensive and integrated system. It cannot leave out any areas of life and experience which could then produce factors which interfere and contradict the goal.

 

2. The naive understanding of what is meant by God must be abandoned. The idea that it stands for some person like a human being sitting somewhere in the sky may have had a function in less sophisticated ages, but no longer. Neither Pantheism nor Anthropomorphism applies.

3. Sectarianism cannot be acceptable. It has caused a great amount of conflict, suffering and destructions and has contradicted the aims of the original founders. We have to admit that the capacity for understanding differs among people, and that, therefore, each individual is unique. The differences between peoples and their circumstances make different things suitable or unsuitable for each. The unity of medicine is not destroyed by the diversity of remedies. Diversity and Tolerance are both required.

 4. It is essential to replace narrow loyalties with the all-comprehensive loyalty to God. The world is One and we are all Citizens of it. Man is, and should consider himself to be a Citizen of the Universe, or at least of this planet. Patriotism, nationalism and racialism are the most vicious and destructive emotions.

5. Religion can no longer be considered to be the exclusive domain of the few, a class of priests or monks, or an organisation. It is the concern of all, and all must participate in it. No one can perform the duties for him or mediate on his behalf. The priest is also a human being with human problems and failings. However, those who are higher up the ladder should guide and help those at lower levels.

6. Religion will have to provide valid, understandable answers to the fundamental questions of existence and life and a set of common and objective values. It must fulfil the fundamental needs for security, love and significance. The word “religion” cannot be associated with sectarian conflicts and wars, prejudices, certain kinds of culture, various institutions, dogmas and rituals, particular peoples and nations and ways of life which have arisen accidentally or been corrupted by extraneous elements.

7. It will have to be centralised in the life of people. It cannot be a side issue. It will have to be the main subject of the educational system and should include everything else as parts.

8. In general, development tends to move from the economic to the social and then to the psychological field. This is because self-preservation has greater priority to social or racial preservation and this has greater priority than psychological development. The individual must be able to live before the species can be preserved, and the species must be able to survive before it can develop. But in the realm of values the reverse is the case. The purpose of the economy is to make life possible; and the purpose of life is development. Indeed, the capacity to fulfil economic needs depends on social development, and this, in its turn, depends on the level of psychological development. This is why human beings are better at it than animals. And the more socially organised animals are better at it than those which are not. When development does not take place then the other needs cannot be fulfilled. It is observable, moreover, that though there has been sufficient economic development in many places for more than mere self-preservation, there is still much poverty, injustice and suffering. The problem is one of distribution not of production. It is the social conditions which have arrested development at the economic stage. It is seldom the case that unavoidable deprivation is the original source of conflict. There is a well tested saying, “Where there is a will there is a way”. The problems of the world remain unsolved not because of the absence of appropriate techniques, but because of the lack of will. And this is a psychological problem.

Islam created a method by which the techniques of psychological development were to be integrated into the social and economic system itself. Islam was, in this sense, in advance of its time, and degenerated because it was not understood and applied. However, from another point of view it came exactly when it was required since it created the transformations which were required to bring humanity to the present state. Developments take time. It may, therefore, be suggested that the time for Islam is yet to come.

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The reader will probably have realised that this book tries to show that Islam is not a religion among many, but in essence religion itself, and more than what is usually understood by the term. It is much more comprehensive than any system of thought ever devised. It is religion completed. But it provides only guidelines, leaving the development of each subject to humanity itself. It is an insult to Allah to suppose that He created mankind with His own Spirit only to disable that Spirit. And why was Muhammad the last of the Prophets if mankind was not expected to use the powers given him? And why, if they are conforming to His Will, as some suppose, is Allah punishing the Muslim nations?

Some attempts have been made by the author to develop various subjects. But his limitations are obvious. All developments are the result of the concerted and cumulative efforts of many people. It is hoped that such efforts have been encouraged and will be forth-coming.

Some parts of the book may offend some Muslims. It may flout established traditions or prejudices. They may think that it is the duty of a Muslim to support the Muslim Nation in whatever they do, come what may, and attack their enemies instead. The answer to this is found in the Quran itself.

 

“O you who believe! Be staunch in justice, witnesses for Allah, even though it be against yourselves, or your parents or kindred, whether the case be of a rich man or a poor man, for Allah is nearer to both. So follow not passion lest you lapse from truth, and if you lapse or fall away, then lo! Allah is informed of what you do.” 4:135

“Confound not truth with falsehood, nor knowingly conceal the truth....do you enjoin righteousness upon mankind and yourself forget to practice it? And you are readers of the Scriptures! Have you then no sense?” 2:42, 44

Loyalty must be to Allah, and to nothing else. And He will be the judge.

 

The purpose of this book, it must be emphasised, is not to describe Islam as it was, but to suggest how it may, without compromising its basic principles, be applied to the modern age, an age which is radically different from that in which the Prophet found himself. It is concerned with the essence rather than with forms. This will no doubt offend Orthodox Muslims whose minds have become habituated to certain established ways of thinking. But the Quran itself condemns conventional thinking.

“When it is said unto them: Follow that which Allah has revealed, they say: We follow that wherein we found our fathers. What! Even though their fathers were wholly unintelligent and had no guidance?” 2:170

It is this tendency which prevented those who thought they were following the teachings of Moses or Jesus from understanding and accepting the teachings of Muhammad. The Muslim, too, should ask himself whether he is not in exactly the same state.

There is always the danger that instead of forming opinions in the light of the Islamic teachings, a person will bend the teachings to suit his own prejudices. Though attempts have been made to avoid this, it is not at all certain how successful this has been in writing this book. The thesis in this book, is not, therefore, advanced as the absolute truth.

But before any criticism is undertaken the reader is urged to study the book carefully. At least three readings (of all ten books in this series) are recommended without distractions. The chapters should be read in different order each time. The argument is not a serial one but depends on multiple connections. It requires a change in the angle of perception.

Far too many people jump to criticisms on the basis of their prejudices, or on the strength of a superficial reading and many misunderstandings. The answers to questions, in many cases, already exist in the book, if they would but bother to find them. Moreover, the purpose of the book is to encourage the reader to think and search for himself. That which is written here applies to the field to which it refers. There is no point in introducing a different field or a different system of ideas in order to criticise something in the book.

If the reader is interested in destructive criticism then there is nothing the author can do about it, and he shall ignore it. If the reader wishes merely to argue, then the author has no inclination whatever to oblige him in his futile whim. If he wants to put forward suggestions and constructive criticism then the author will be most interested. If the reader becomes annoyed, agitated and distressed because these writings collide with his opinions or prejudices, then the author is most sorry for his state, but the problem is within the reader and he must solve it himself. If he becomes aggressive and belligerent then he has misunderstood the intention of the book. The author is not waging a war. It is not an attack. Nor is it a tacit acceptance and justification of pre-conceived ideas. It is an exploration and a description which can be accepted or ignored as desired. It is not meant to create a sect.

 

However, there may be some value in creating an organisation of all those who are interested in ideas such these, and wish to develop them.

The words, Islam and Muslim, have become sources of division and conflict, and among many communities, carry an unsavoury connotation. It covers many kinds of beliefs, practices and institutions. It may be better to distinguish those who are interested and serious about the principles underlying the differences of sect by a neutral name, such as perhaps, The Philotheist Society (Lover of God), PTS for short, and the ideas to which they contribute, Philotheism. A monthly magazine could be issued by the Society.

The Society should have the following program:-

1. To re-establish morality in individual, social and public affairs. This requires the revival of religion but with a better understanding of it.

2. To create a general awareness that the purpose of life is the development of individuals, the community and the environment.

3. To strengthen the family within which all values are learnt. This means that most women are taken out of the industrial labour market and given their own distinctive social function and organisation. The reduction in the labour force will create higher wages and encourage mechanisation, thereby making up for the loss of the wives income. The improved domestic life, provided women are appropriately educated, should remove the problems now dealt with by Social Services, Police and Security Systems, thereby saving great expenses as well as improving efficiency in dealing with such problems and ensuring development.

4. To abolish Usury and employment, replacing it with community investment, partnerships and worker’s share ownership.

5. To abolish political systems based on Political Parties consisting of professional politicians seeking elections. This should be replaced with community assemblies where all can participate in the decision and policy making process.

6. To construct a social system where each person is a pupil of those who are higher up the educational ladder and teachers to those who are lower.

7. To transform the ideological system such that all aspects of life are seen according to their consistency within an all comprehensive Unity.   

 

It should be understood that such a society should not create a sect, and produce no dogmas or rituals. Its members may have been brought up in any sect or even religion. They should keep up with the results of researches in all fields with a view to seeking the Truth as far as possible and applying it to life. They should be open to all ideas and different ways of looking at things. Their purpose is to gather, develop, synthesise, interpret, apply and transmit developmental influences. The term Philotheist is meant only to facilitate the recognition between people who accept these principles. No uniformity, conformity of doctrines or rigidity of organisation is implied. Since each person understands things according to his own experiences and state of inner development, such uniformities would be illusions.

 

The Society should be an international one with three aims:-

(1) To undertake a diplomatic role in attempting to educate the ruling classes in Muslim countries so that they will follow a more enlightened policy and institute reforms even if only for their own sakes. However, it is likely that such attempts will fail since it is an unfortunate fact that most of them are rather stupid and degenerate people for whom personal power and wealth has greater meaning despite the certainty of death than the welfare and progress of the people.

(2) To exert pressures of all kinds to get rid of the oppressive dictators and autocrats in order to release the potentialities of the people and to aid other organisations who are attempting the same. However, it is a fact of history that the removal of a ruling class creates a vacuum in which anarchy reigns owing to the inexperience and excesses of the new leaders who may be no better than the former masters. It is, necessary, therefore, to modify the ambitions of the rebels, to enlighten them and to offer them facilities for training in the expertise they will need, and, perhaps, to provide them with leadership. The Society will have to work out a suitable policy which can be applied. 

(3) At some stage such organisations should produce experimental communities which can become self-sufficient units. Arrangements will probably have to be made, initially, to collect donations from interested people to finance such projects. When these, through trial and error and the development of good techniques, become viable units, then it will be time to multiply their numbers wherever possible all over the world. They should be inter-linked, producing a network which transcends commercial, political and, perhaps, even religious boundaries. Hopefully, this network may then gradually and naturally absorb and replace other institutions.

 

The system so created may be distinguished from others by a name such as Sophiacracy (Rule by wisdom or truth).

 

At a more global scale, the function of the Society should be to encourage the formation of a single religion. This can be done only by unifying the different religions by encouraging a higher more sophisticated interpretation. Integral to this is the encouragement of education, cultural influences and conditions which (a) promote psychological development (b) the solution of the numerous social problems (c) the enhancement of the environment. A great number of people are already working in the latter two fields. Much is being done in raising the awareness, compassion and concern of people in the plight of people and the injustices worldwide and in nature, mineral, plants and animals. But progress is obstructed by the relative primitive psychological state of most people. This problem has not been tackled adequately. Education in the conventional sense is not enough. It is not merely a case of knowing facts, it is also necessary to sharpen the senses, feeling and capacity to think, and above all to increase consciousness, conscience and will. Only a limited amount can be achieved where there is no coordination between all aspects of life such that each reinforces the others.

Since the Society and the Communities would be supra-lingual they may be represented not by words but a meaningful symbol such as, for example, a seven-pointed star, having a centre and enclosed by two concentric circles. The source is seen as radiating it’s seven-fold influences through man into the world. The colours could be black in the centre, yellow for the star, red in the middle circle representing man by his blood, and green for the outer circle representing the earth. The background could be blue, representing the heavens, the rest of the Universe. The emblem should not be allowed to become a rallying point, a focus for attachments and hysterics or an object of veneration, but something which represents and evokes the meaning given to it.

The task, however, is very great. In the present condition of man it is almost impossible to create a system on a completely voluntary and cooperative basis without any coercive or conditioning measures. These measures can only be replaced with self-discipline. The development of such self-discipline should be the main aim. But if measures of coercion or regimentation should become necessary or the tendency for domination, bullying and self-appropriation become evident then the enterprise should be regarded as a failure, having lost its purpose, and should be abandoned. A new enterprise can then be started. Much depends on the selection of people and their relationships.

 

“Lo! We belong to Allah, and unto Him we are returning.” 2:156

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