Kuandyk Ainabek
The Philosophy of Life and Business
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CHAPTER 3. LAWS OF LIFE AND BUSINESS
To determine the essence of cyclicity, we should pay attention to development of the Universe as the primary source as its nature is not clear. A.I. Dobrynin and L.S. Tarasevich with regards to it write the following: “The nature of the cycle is still one of the most disputable and poorly explored problems” [1, p.330].
Scientists – astronomers and astrophysicists – have discovered that the Universe consists of atoms and molecules by 5%, dark matter – by 20%, dark energy – by 75%. Whereas atoms and molecules are components of stars and planets, everything organically alive and unalive in them, dark matter penetrating the first ones is the environment of their existence, an intermediate state of matter from dark energy to atoms and molecules. Dark energy is supersubtle and subtle energy with the information field characteristic of them, forming the supersubtle and subtle world.
As for the “awakening” of the Universe, contemporary astronomers and astrophysicists, cosmologists remark that it started with a big bang of an information-energetic superdense sphere. The English scientist Martin Rist supposes that 12 billion years ago there was “nothing”. Then there appeared an atom-size ball which reached the size of a grapefruit (7-9 cm) and exploded. And Andy Friedman has determined the date of the explosion and the age of the Universe equal to 13.7 billion years. So emerges the Universe, which is constantly extending. The American researches Edwin Hubble and Bob Kirschner have determined that the Universe is extending with acceleration. Specialists in astrophysics have come to the conclusion that accelerating the process of the Universe extension in 100 thousand trillion years will result in disappearance of stars, planets and matter, and it will consist of absolute dark energy, being in pure darkness [2]. The Koran says the following about it: “When the sun with its spacious light is folded up; when the stars fall, losing their lustre… When the world on High is unveiled…” [3, p.1127].
Thus the Universe will return to the original state of the absolute supersubtle and subtle world for completion of its cyclic development, which is confirmed by astrophysicists and cosmologists. We should also mention another version here, the one saying that the Global World consists of numerous universes where some of them conventionally die out and others revive. It has been illustrated by an astrophysicist – Michio Kaku, an American of the Japanese origin, setting the following example: “Imagine water boiling in a kettle, and some bubbles are blowing out and others emerging – that’s how Universes are functioning”[2].
According to the above, the manifestation of the universal law of cyclic development is discovered, when “Something” appears from “Nothing”, and then that “Something” is transformed into “Nothing”. (“Nothing” means information with supersubtle and subtle energy characteristic of it.) And this interchange can be endless. Evidently, this law of the Universe cyclic development predetermines ongoing renewal of forms and attributes and enhancement of the system, as the universal laws of dialectics. Therefore the essence of cyclicity lies in ongoing restoration to the original state of the absolutely supersubtle and subtle world (supersubtle and subtle energy and corresponding information filed) in the development of the Universe from material forms and, vice versa, for ensuring the constant process of enhancement and renewal of the information field and supersubtle, subtle and material world.
This law of cyclic development belongs to universal laws of dialectics: unity and struggle of opposites, negation of negation, transition from quantity to quality. Therefore the law of cyclicity predetermines development of economy and community.
The significance of the cycle as a fundamental principle of the world was noted by thinkers of Ancient China and Ancient Greece; the works of our contemporaries Y.N. Sokolov [4], A.I. Dobrynin, L.S Tarasevich and others [1, p. 330-331] are also devoted to this problem. The Russian authors remark that “in the structure of the interaction cycle the object transforms to its opposite and then returns to itself. The sum of the action force and the reaction force, in absolute magnitude, is the measure of the interaction. If the action force will be increasing in the interaction, for the measure not to be changed, the reaction force will be reducing (without disappearing). At first, the resulting positive force will be increasing. On reaching its maximum, it will be reducing. ... This is, in the most general terms, the philosophic nature of the universal cycle as a fundamental principle of the world on the whole and the world of economy in particular” [1, p. 331].
A certain clarification is needed here: it is not the object that transforms to its opposite but the “state” of the object changes to its opposite and then returns to the initial level. If the supersubtle and subtle energy and the corresponding information field are taken as the object, their material form will be presented by the other state of manifestation.
The universal law of cyclic development is manifested in economy and community by spiral-shaped forms of motion, wave dynamics, and environment characterizing the state of the system. Therefore the cyclicity of development is characteristic to the product, business entity, national and global economy. There are life cycles of products, firms, corporations, industries, economies, civilizations, mankind and spiritual rebirth.
The universal law of cyclic development predetermines existence of the reincarnation law, karma law, and is a fundamental vehicle of the “Wheel of Life – macromodel of the Universe”. “… All living beings are in the sphere-orbit of the Wheel of Ontos-Life together with all their actions-aspirations-feelings-emotions-deeds; namely, it is in the circulation-reincarnation Wheel of Life where the endless chain of obversions-rebirths of all living beings, including, certainly, human individuals, is exercised-generated-reproduced…” [5, p.194]. “… Something that is performed-done by the individual never passes without leaving a trace, and all his actions, deeds and behaviour acts influence his present and future life; something that was performed in the previous existence-life by the man will make a huge influence on his being-life in the new incarnation of his Ego, and if, for instance, the man commits sinful actions, he can temporarily exist in the matrix-shape of a wolf, sheep, bull or a plant… and so on, until he has taken, performed highly virtuous, highly moral actions which will allow him to transplant-transtectonate from a lower mode of being into a higher mode…” [5, p.231]. However, there are advocates of the opinion that ordains perpetuity and imperishability of the human soul, which will not be pulled down to the programs of the matrix-shape of animals, plants, etc. But the universal law of cyclic development conditions modification of any programs from human souls to matrix-shapes of animate and inanimate beings, and vice versa. To keep and perfect the human soul, it is essential to follow the laws of the Supreme Being, the moral laws. Otherwise, for example, the souls of “sinful” officials may be pulled down, in their next incarnation, to the matrix-shape of a dog or a pig. By the way, specialists note that animals are becoming more and more intelligent. The sinful soul is deformed in the limbo-hell, where the “program” of the soul is abolished, and the soul may acquire an ugly or ill body of a man in the next incarnation, or that of an animal, and so on, depending on the heaviness of the sin.
The man intuitively understands that God is sapient and omnipotent, so he seeks His support. The human “spirit also knows, - remarked G. Hegel, - that God is sapient, that He is the Absolute Mind, the absolute activity of mind. The spirit instinctively believes that if it studies God by the mind, it should cognize Him, as well as the entire nature, find itself in God” [6, p.420].
“Belief is knowledge” [6, p. 294]. Knowledge about God can be direct and indirect, acquired through the science – practice, experiments, analysis, proofs, etc. Direct knowledge is based on identity, in general, of the contents of the individual spirit and Absolute Spirit, therefore “God is in sense… We know directly that God exists” [6, p. 296]. Direct knowledge is subjective, based on the individual sense of the man. “Thus the sense becomes a foundation where the existence of God is given” [6, p. 296].
Indirect knowledge is objective cognition. “… knowledge is usually understood, - emphasized G. Hegel, - as indirect knowledge, as cognition. … knowledge is abstract, indirect attitude, whereas the expression “truth” returns us to separation between assurance and objectivity and to mediation of them both. We speak about cognition when we know about the universal and at the same time comprehend it in its special terms and as a certain connection” [6, p. 296-297]. Therefore the scientific cognition is indirect knowledge of the definition of God’s essence by distinction of components of the universe, structure of objective-subjective world, detection of attributes, functions of the universal, special and singular. Objective knowledge also leads to the conclusion on real existence of God. However, the science does not know yet the incognizable large transparent part of the Universe and the vehicle of its functioning.
Obviously, secrets of the Universe will be accessible for the mankind given that all community members absolutely observe the laws of the Supreme Morality sent by the Absolute Spirit and reproduced in the sacred books: the Bible, the Koran, and others. It should be mentioned here that not all the statements in some of the sacred books can be the literal message as the man could add something willfully or distort on purpose, exaggerate. It can be proven by the text of the Bible: “For if that former [testament] had been faultless, there should not indeed a place have been sought for a second… Not according to the testament which I made to their fathers, on the day when I took them by the hand to lead them out of the land of Egypt: because they continued not in my testament: and I regarded them not, saith the Lord” [7, p.277. Epistle to Philemon]. In the Koran, there are such lines saying about distortions in the epistles: В Коране есть также строки, говорящие об искажениях в посланиях: “And We caused Jesus, son of Mary, to follow, and gave him the Gospel, and placed compassion and mercy in the hearts of those who followed him. But monasticism they invented - We ordained it not for them - only seeking Allah's pleasure, and they observed it not with right observance” [3, p. 1029].
Observance of the laws of the Supreme Being, Supreme Morality will allow the mankind to acquire a light, straight way, well-ordered life and favour, protection from the Absolute Spirit. Harmonization of relations of the man, community with God is a guarantee of the happy present and future. It should always be remembered that the man is singular in the manifestation of the universal, therefore his stand-alone life by himself, without spiritual connection with God, appears to be the evil, complete chaos, charade. “This life of the world, - the Koran notes, - is but a pastime and a game” [3, p. 749-751]. Therefore the sacred books many a time stress that the man should make resort to his Creator, maintain the ongoing spiritual contact, observe commandments and missives of the One Supreme God. “… it is the very contents, laws of justice and morals, God’s testaments in their nature, - wrote G. Hegel, - are the universal, therefore their roots and their place are in the sphere of mind… God essentially is in the mind. An assumption that God is through the mind, only in the mind should have already appeared only on the basis of the fact that only the man has religion, not an animal” [6, p. 363; 8, p. 306].
In the world religions, the messages to the mankind in the sacred books are approximately identical in their contents, expressing the principles of humanism, justice, industry, socialization, self-cognition, self-improvement and self-development.
For instance, the Bible gives the commandments for the people to follow:
? “… love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and persecute you…
? Honour thy father and mother.
? Thou shalt not kill.
? Thou shalt not commit adultery.
? Thou shalt not steal.
? Thou shalt not bear false witness against thy neighbour.
? Thou shalt not covet thy neighbour’s house… or anything that belongs to him.
? Thou shalt not make for thyself any graven image or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; thou shalt not bow down to them or serve them…
? ,…whoever desires to become great among you shall be your servant. Whoever desires to be first among you shall be your bondservant…
? Don’t lay up treasures for yourselves on the earth… but lay up for yourselves treasures in heaven… for where your treasure is, there your heart will be also… Again I tell you, it is easier for a camel to go through a needle’s eye, than for a rich man to enter into the Kingdom of God.
? Be fair… whatever you desire for men to do to you, you shall also do to them; for this is the law and the prophets… Therefore you shall be perfect; just as your Father in heaven is perfect… seek first God’s Kingdom, and his righteousness, and all these things will be given to you as well” [7, p. 8, 9, 10, 27. Gospel of Matthew; p.204-205. Deuteronomy].
The commandments in the Bible are not limited to this, but those mentioned above can be referred to the fundamental ones.
Another sacred book, the Koran, which means “reading” in Arabic, includes a number of basic statements of the Bible contents. Certainly, in its own contents Koran has differences with the Bible.
Thus, for instance, the Koran also contains the sacred messages:
? “Work not confusion in the earth after the fair ordering thereof…
? …adjust the matter of your difference…
? ...show kindness to parents… And lower unto them the wing of submission through mercy…
? Give the kinsman his due, and the needy, and the wayfarer, and squander not thy wealth in wantonness.
? Slay not your children, fearing a fall to poverty… Lo! the slaying of them is great sin.
? And come not near unto adultery. Lo! it is an abomination and an evil way.
? And slay not the life which Allah hath 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.
? Come not near the wealth of the orphan, save with that which is better till he come to strength; and keep the covenant. Lo! of the covenant it will be asked.
? Fill the measure when ye measure, and weigh with a right balance; that is meet, and better in the end.
? And eat not up your property among yourselves in vanity, nor seek by it to gain the hearing of the judges that ye may knowingly devour a portion of the property of others wrongfully.
? Follow not that whereof thou hast no knowledge.
? Walk not in the earth exultant… The evil of all that is hateful in the sight of thy Lord. Allah loveth not all prideful boasters, who hoard and who enjoin upon the people avarice…
? 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.
? …Verily Man is in loss, except such as have Faith, and do righteous deeds, and (join together) in the mutual teaching of Truth, and of Patience and Constancy.
These are among the precepts of wisdom, which thy Lord has revealed to thee…” [3, p. 289; 325; 519; 521; 1029; 1051;691; 1061].
As we can see, on comparing the major statements of the texts from the sacred books – the Bible and the Koran – some identity is discovered, consistency of their contents, and to some extent they supplement one another. In their essence, these sacred books differ only in the ways of ways and rituals of making resort to the One, Eternal, Great God = Allah.
Whereas the sacred scriptures of the Bible appeared at the dawn of AD, and of the Koran – in the 5th – 6th centuries AD, the texts of the Buddha’s teaching which denied the caste system appeared as early as in 4th-5th centuries BC. The most essential element of the teaching is each man’s abolition of suffering through his own efforts. This teaching acknowledges rebirth and karma, the righteous way of life.
It should be noted that the laws of the Supreme Morality of the Buddha’s teaching are identical to the contents of the Bible and the Koran messages. Here are some utterances from the Buddha’s text for comparison:
? “The man should love his enemies because his enemies will be virtuous if he is able to love them, and if he is able to love them, the enemies proper will help him become more virtuous and reach an unprecedented height of perfection.
? Do not kill and do not wish death to living beings (people) and restrain those who are trying to commit a murder; protect people, living beings from harm – both the strong and the weak ones.
? He who, not being a holy man, tries to show a false face to the people and prove them that he is a holy man indeed, a righteous man, though his purpose is to deceive his neighbours, he is a guileful, dishonourable man, like a robber spoiling virtuous people.
? The man can not be bespat by plain food but he is bespat by wanton pleasures, appetite for entertainment, rudeness, anger, cruelty, perfidy, arrogance, pride, envy, flattery, haughtiness, spite, aspersion on other people, hypocrisy…
? The world and virtuous people live by true labour, and the happiest labour bringing the man to self-perfection is tireless work on self-cultivation to be humble, courageous, patient and relentlessly cognize the true meaning of life.
? All our life is the consequence of our thoughts, and life is born in our heart and made thanks to our thoughts; when the man speaks or acts with good intentions, virtue follows him… when the man speaks or acts with mean intentions…, sufferings follow him obtrusively for all his life…
? …Wise men who lived in the ancient times did not seek to have riches, lots of cattle, poultry, gold, treasures, they realized… that their only wealth is wisdom, cognition of the truth, and these riches, incomparable to anything else, should be taken care of more than any other riches…”[6, 12, p.20; 22; 16; 29-30; 28].
The last of the Buddha’s statements quoted are concordant with the lines from G. Hegel’s work “Philosophy of religion”. He wrote, based on the text of the world sacred scriptures: “Collect incorruptible treasures in yourselves, aspire for moral wealth, as only it will you be able to consider your own in the full sense of the word. This treasure is connected with your innermost essence, and neither the forces of nature nor the evil will of people, nor even death have ascendancy over it… and let your ultimate goal be the Kingdom of God and morality which will make you worthy – and the rest will take care of itself” [8, p.46-47].
The identity of the contents of the fundamental laws of the Supreme Morality, rules of life on the earth sent by the Absolute Spirit, God, Allah as from universality, are essential components of development vehicles of the common business, society, state and mankind. If the laws of the Supreme Morality derive from the category of universality, they should be the contents of the vehicle of development and manifestation of particularity and singularity in the tideway of harmonization with their essence. Thus, in terms of universality at the level of the Universe, the laws of the Supreme Morality, as messages and requirements from the Absolute Spirit, are basic and fundamental components in the vehicle of formation and development of economy, community, state, mankind and environment on the earth.
Consequently, religion as belief and knowledge of God, the system of the universal laws of the Supreme Morality, shall serve to formation and development of thinking, spirituality of the man, mankind, towards humanization of community and state, and socialization of economy not only at regional levels but worldwide, uniting the mankind into a fair an harmonious community.
The laws of the Supreme Morality deriving from universality – God become the objective contents of the community and economy development laws, which appear to be vehicles of functioning of the particularity, singularity, finiteness. Contradiction between the former and the latter lead the mankind to an antagonism in its development, wars, conflicts, both at regional levels and worldwide. It is confirmed by the history of the mankind development, where throughout the entire period of its existence wars, antagonistic conflicts, tragedies, mutilated destinies and grief of men and entire peoples have been observed, cultures and civilizations have disappeared. The mankind, in the modern conditions of development of technology and equipment, having mass destruction weapons, is now on the verge of self-annihilation. And it can happen, unless the messages of the Supreme Mind, Absolute Spirit, the laws of the Supreme Morality are followed.
In their contents, these laws are simple and genial. The Bible says: “…You shall love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and great commandment. And the second is like it: 'You shall love your neighbor as yourself.' On these two commandments hang all the law and the prophets” [7, p. 32. Gospel of Matthew]. The meaning of the first commandment is for the people as singularities – fractional spirits, manifestations of universality – God – to be directed to perfection of the Absolute Spirit, their essence, as love is aspiration for perfection. The second commandment says that all people are derivatives from God, equivalent rays, particles of the universal – Absolute Spirit, therefore to love your neighbour means to love the Supreme Being. And these commandments result in all the rest, requiring humanization of community and unification of fractional spirits in development of society and economy, ecology, harmonization of relations between people, man, mankind and God.
However, the world religions and mankind do not fully contribute to consolidation of the laws of the Supreme Morality on the earth. There is opposition between the world religions for dominion and assertion of their traditions and rules, ways of regulating relations between believers and their organizations. Opposition between religious organizations as representatives of different confessions usually leads to conflicts, wars, self-annihilation of the mankind. Therefore the world religions shall aspire for ongoing dialogue for finding the common fundamentals and moral, panhuman values in unification of fractional souls and cognition of their immortal essence, meaning of life as a part of universality – the One God.
Another problem of humanization of the community is opposition between religious and public organizations and the state. Religion allegedly requires complete submission of the man’s will to God, limiting his freedom. With regards to it, G, Hegel said the following: “the religion requires refusal from will; the principle of the secular state sees the foundation in it; therefore, if the religious principles are asserted, then the governments can not but resort to violence, with the help of which they either oust the opposing religion or consider its adherents as a party” [8, p.405]. Here the problem is first of all in the way of thinking of the opposing parties’ representatives. Incomprehension of the essence of the sacred scriptures, laws of the Supreme Morality is one of the main reasons of discord between them. Thus, stand-alone, fractional, singular existence of the man is not yet a condition of his freedom, a manifestation of his true will, as he is detached from the original substance. Thus the man becomes a potential evil, a reason of chaos, spontaneous actions bringing in negative consequences. And the knowledge of his essence, universality and observance of the sacred scriptures’ requirements, laws of the Supreme Morality witness not the loss of the man’s own will and freedom but, on the contrary, the acquisition of his true self and freedom of spirit through the Absolute Spirit. With regards to it, the Buddha’s texts remark: “Freedom for the man is more important than dominion over worlds, more important than command of the earth; freedom of the man is ascension to heaven and secret joy of his learnedness, wisdom, enlightenment” [5, p.18]. Overcoming his singularity and exposure to universality, God is the true way and manifestation of will, acquisition of freedom by the man through elevation over the material aspect of life. “Currently we see, - emphasized G. Hegel, - as the principle of freedom is being consolidated in the world, especially in the sphere of the state structure. These principles are correct; however, taken formally, they become preconceptions, as cognition here has not yet reached the deepest foundation, where it is only possible to reconcile with the substantial as it is” [8, p.406].
Certainly, incomprehension and literal treatment of some messages from the sacred books and extremities in actions by representatives of religious organizations intensify controversies between the latter and the public, state institutions. Some religious organizations use periphrastic commandments for seeking lucre, for enrichment of their heads. “Allah has revealed the best announcement, - says the Koran, - a book conformable in its various parts, repeating...” [3, p.867]. They, quoting the specially selected, periphrastic texts from the Bible, instill fear in believers, thus achieving submission to the heads of religions organizations and reach their mercenary causes, which contradicts the intent of the most sacred book. For instance, some sordid churchmen, quoting Jesus, cite the following lines: “…if you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow Me” [7, p.27. Gospel of Matthew]. The believers give all material values to the churchmen who promise to give them to the poor. However, this is the way the leaders of religious organizations enrich themselves, casting the true believers, simple-minded people, into poverty, mutilating their destinies. It should be mentioned here that the literal text of Jesus quoted above means, in fact, the predominance of moral deeds value over material benefits. Thus, the religion should be adapted to the realia of the people’s worldly life, preserving the essence of the sacred scriptures, not the letter, form of procedures, which can contradict the true contents, denying the essence of the divine thought. And this discrepancy in the actions of religious organizations leads to discord in the attitude to the belief in God and to plenty of negative consequences in development of community and economy.
The time has come for integrating the efforts of science and religion in the cause of humanization of community and state and socialization of economy, which would serve to unification of the mankind in cognizing the truth of universality – God, for choosing the straight, happy and just way of development.
For humanization of community and socialization of economy, for choice of the highly moral way of development, meeting the requirements of the sacred scriptures, the following is necessary:
? to aim efforts of the world religions at the search of the common groundwork for joint action in unification of the mankind for cognition of its common substance – God, implementation of the laws of the Supreme Being, Supreme Morality, directed to ensuring peace on the earth and triumph of social justice;
? to discover the essence of the periphrastic texts from the sacred scriptures together with the science, to eliminate controversies between the religion and the secular society;
? to consolidate the laws of the Supreme Morality as the requirements of the Absolute Spirit, the criteria in determining the contents of the Constitution, regulations of development of community, state, economy and mankind as a whole;
? to form the science-based thinking taking into account the requirements of the Supreme Morality and the need for interconnections of the singular, particular and universal – the modern man, mankind and God;
? to ensure the parity connection of the science, education, upbringing and religion for discovering the spirituality of the man and mankind in humanization of community and socialization of economy.
While carrying out the above-mentioned events, mutual understanding and interaction of the state, community and religion organizations are needed.
Determining the laws of the Supreme Morality as universality conditioning the contents of the laws of development of community, economy, state does not deny the structure of the social-economic formation, as the latter considers and restricts itself within the material world. And within the material world the religion is considered in terms of superstructure and, in particular, ideology, generated by the people not by the universality – Absolute Spirit. Therefore the religion should take into account the processes of material environment and requirements of universality – integrity of the objective-subjective world for serving to harmonization of relations of the singular, particular and universal – the man, mankind and God.
The texts of the sacred scriptures are aimed not only at harmonization of relations in community but also at formation of social justice in economy. For instance, the Bible contains the lines reminding of honesty in trade: “You must have accurate and honest weights and measures, so that you may live long in the land the Lord your God is giving you. For the Lord your God detests anyone who does these things, anyone who deals dishonestly” [7, p. 227. Deuteronomy]. Another text mentions just attitude to hired men: “Do not take advantage of a hired man who is poor and needy, whether he is a brother Israelite or an alien living in one of your towns. Pay him his wages… otherwise… you will be guilty of sin” [7, p. 226]. Furthermore, there are rules of humanistic and fair nature on pledge, ban of usury, and social aid, charity: “Do not take a pair of millstones – not even the upper one – as security for a debt, because that would be taking a man's livelihood as security… If the man is poor… return his pledge to him… Then he will thank you, and it will be regarded as a righteous act in the sight of the Lord your God” [7, p. 226. Deuteronomy]. “If one of your countrymen becomes poor and is unable to support himself among you, help him as you would an alien or a temporary resident, so he can continue to live among you. Do not take interest of any kind from him, but fear your God… You must not lend him money at interest or sell him food at a profit” [7, p.145. Leviticus]. “One man gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous man will prosper; he who refreshes others will himself be refreshed… A good man obtains favor from the Lord, but the Lord condemns a crafty man” [7, p. 644-645].
Instructions approximately the same in the contents are met in the text of the Koran: “And whatever you lay out as usury, so that it may increase in the property of men, it shall not increase with Allah; and whatever you give in charity, desiring Allah's pleasure – it is these persons that shall get manifold” [3, p. 759].
We should quote here the extracts of the last sermon of Mohammed the Prophet which can be seen in all Muslim mosques of the world: “… regard the life and property of every… as a sacred trust… regard the life and property of every Muslim as a sacred trust. Return the goods entrusted to you to their rightful owners. Treat others justly so that no one would be unjust to you… You will neither inflict nor suffer inequity… an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over a black nor a black has any superiority over white except by piety and good action…” [9, p. 295].
Thus, if we analyze the texts from the sacred scriptures, being the contents of the religion, there are clear principles of the public business expressing the social justice, and vehicles of unifying the mankind for elevating it to the level of perfection – priority spiritual development.
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