Islam
The topic of Islam does not require extensive elaboration here, as we have already dedicated a book to it titled The Second Message of Islam. Those interested may refer to it. However, it is essential to assert here that anyone who understands the true nature of Islam, democracy, and socialism cannot but recognize that Islam has a stronger claim to both democracy and socialism than either the East or the West - and in a decisive manner.
If an Islamic advocate claims that Islam has no connection to socialism or democracy, insisting that Islam is simply Islam, as is the common stance of Islamic advocates, including the National Commission for the Islamic Constitution, such a claim only reveals profound ignorance about socialism, democracy, and Islam. Such ignorance disqualifies one from speaking about public affairs.
Our present era is distinguished from all previous human eras by being the age of science. This era, in its current phase, is predominantly characterized by knowledge of the laws governing the material world. It is now progressing toward understanding the laws governing human psychology, with imminent success on the horizon. Humanity’s scientific endeavors in exploring the external world will ultimately culminate in self-knowledge, for in all its pursuits - on land, at sea, and in outer space - humanity is fundamentally searching for itself.
God Almighty has made our understanding of the material environment surrounding us a gateway to understanding ourselves. As He says: "And on the earth are signs for the certain [in faith] and in yourselves. Then will you not see?" (51:20–21). And also: "We will show them Our signs in the horizons and within themselves until it becomes clear to them that it is the truth. But is it not sufficient concerning your Lord that He is, over all things, a Witness?" (41:53). Moreover, He has made our self-knowledge a pathway to knowing Him, which is the highest and most noble form of knowledge. The Infallible said: "Whoever knows himself knows his Lord."
In the domain of knowledge, Islam exists in two phases: the phase of belief (ʿaqida) and the phase of knowledge (ʿilm). In its phase of belief, it begins as an entry level of Islam, then progresses to faith (iman), and finally to excellence (ihsan) - this is its utmost attainment in this stage. In the phase of knowledge, it evolves into the knowledge of certainty (ʿilm al-yaqin), the knowledge of essence of certainty (ʿayn al-yaqin), and the knowledge of truth of certainty (haqq al-yaqin) - this is its ultimate goal in the realm of knowledge. This phase of knowledge emerges through progression from the phase of belief.
It is as though a person enters Islam for the first time without yet having faith in God, for they lack sufficient knowledge about Him. However, they believe in the truthfulness of the Prophet, trust him, and obey him. This is the stage of verbal affirmation and physical compliance - professing faith with the tongue and performing deeds with the limbs.
When one follows the Prophet with perfection, the meaning of faith (iman) enters their heart, transforming them into a believer in God. This is the stage of belief with the heart, verbal affirmation with the tongue, and deeds performed by the limbs.
Faith then increases, becoming excellence (ihsan). Excellence grows further, transforming into the knowledge of certainty (ʿilm al-yaqin). This knowledge deepens into the knowledge of essence of certainty (ʿilm ʿayn al-yaqin). As faith continues to increase, it becomes the knowledge of truth of certainty (ʿilm haqq al-yaqin). At this stage, the self finds peace with God, submits its reins to Him, and lives according to His guidance, following His will with contentment and tranquility, knowing its existence within God. This state of serene submission is the true Islam referred to in the verse: "Indeed, the religion with God is Islam" (3:19).
In The Message of Prayer, page 46, we stated: "Islam, in its essence, is not a religion in the conventional sense of the term. Rather, the phase of belief in Islam is a transition to its scientific phase. Its phase of Sharia is a transition to the stage of truth, where individuals ascend from collective Sharia to individual laws tailored to each person’s unique truth. Collective Sharia remains preserved and respected for its role in guiding, educating, and organizing the foundational base of humanity, which continually evolves through experience."
“Those who enter the realm of individual laws are the true Muslims - the free individuals mentioned earlier. True freedom lies in the ability to unify thought, speech, and action within oneself, leading to a state where one thinks as they wish, speaks as they think, and acts as they speak, with the outcome being nothing but goodness and kindness toward others. Such individuals transcend the collective laws, adhering instead to their personal laws, which surpass collective Sharia in refinement, benevolence, and spiritual elevation.
Islam is the religion of innate human nature (fitra) means it is the religion of psychology (‘ilm al-nafs), and it will guide humanity - simply by virtue of being human - toward its long-sought goal, regardless of their colors or languages. It will guide every individual to their true self, for, as we have said, it is a science of the self (‘ilm al-nafs). At this scientific level, Islam will triumph in the age of science over traditional religions, fulfilling God’s promise: "It is He who sent His Messenger with guidance and the religion of truth to manifest it over all religion, even though those who associate others with Allah dislike it." (9:33). The phrase 'with guidance' refers to guidance to the self, as stated by God: “Whoever is guided is only guided for [the benefit of] his self” (17:15).
The phrase 'the religion of truth' refers to the religion of knowledge. We do not wish to elaborate further here, as this topic will be addressed in a separate book titled The Golden Age of Islam Is Ahead of Us."
This is what we said about Islam in The Message of Prayer (Risalat al-Salat).
We affirm here that Islam, at this elevated level, adopts a political approach that is “democratic”, an economic approach that is “socialist”, and an individual approach - specifically in the method of personal development - that is based on “absolute individual freedom. However, if an individual fails to manage this freedom, it is temporarily revoked through constitutional law. This law strikes a balance between society’s need for comprehensive social justice and the individual’s need for absolute freedom. It does not sacrifice society’s rights for the individual, as contemporary Western capitalism does, nor does it sacrifice the individual’s rights for society, as Marxist communism does. Instead, this law harmonizes the ultimate goal - the individual - with the means to achieve it - the society.
When the law revokes individual freedom, it does so temporarily, not as punishment but as a corrective measure. The aim is to prepare the individual to embrace their freedom with greater capacity and competence upon restoration.
We have elaborated on this vision of Islam in all our published works, including The Message of Prayer, The Second Message of Islam, The Leader of the Islamic Charter Front in Balance, The Challenge Facing Arabs, and The Middle East Problem. Those interested can refer to these works, as they contain further details that preclude the need for elaboration here.
