Philip Gent is a Chartered Accountant and Chartered Tax Adviser. He Chairs the CPF of Woking Conservative Association.
This a time not of ease, but of restlessness, of confusion.
In our Communities, not of peace and security, but of deep societal strain and distrust. There is much rhetoric – but little understanding. Where power is exercised – it is done so with little regard to duty.
And so I put the question plainly to you – not as a matter of faith or religion, but because it is the need of our time.
Who will serve? And how shall they serve?
For there is, I suggest, a deficit in our public life. Not merely of policy, nor of resources – but of trust. We see it in the scepticism with which institutions are viewed. We see it in the impatience with which leadership is judged. And, if we are honest, we see it sometimes in ourselves – when we expect more from others than we demand from our own conduct.
And, if I may, it is here, that I invite you to consider – not necessarily adopt, but consider and reflect on the perspective offered by Islam. I say that because before Islam can be understood, it must first be cleared of misunderstandings, misinformation and misinterpretation.
It is often alleged that Islam was spread by force, that it compels belief and that it promotes division. These are serious claims – and they deserve serious answers.
The Holy Qur’an addresses this directly: “There is no compulsion in religion.” (2:257)
Faith, in Islam, is a matter of conscience and cannot be compelled. And there is more than this, the Qur’an insists upon the principled engagement with others: “Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them in a way that is best.” (16:126)
The Islamic guidance is clear: Not force, but persuasion. Not hostility, but dignity.
And even in disagreement, God states in the Qur’an: “Let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness” (5:9). This is not merely tolerance.
It is principled moral discipline.
Indeed, the Qur’an goes further still, recognising diversity itself: Addressing mankind God states: “For each of you We have appointed a law and a way… so compete with one another in good works.” (5:49)
And history offers us a remarkable example of this in practice: the Constitution of Medina. Drafted by the Prophet Muhammad it bound together Christians, Muslims, Jews, and other communities into a single political order – while preserving their distinct identities. It recognised mutual obligations. It guaranteed security. It established justice – across difference. Faith was an instrument of Unity, of Nation building, of Prosperity and Security.
In modern terms, the constitution of Medina can be seen as an early model of pluralistic governance. And yet, if we are to understand public service in Islam fully, we must add another essential dimension – one that speaks powerfully to our own age. The age of information, the age of artificial intelligence. That is the pursuit of knowledge, the pursuit of Wisdom, and the ability to see around corners.
For the very first revelation of the Qur’an began with a command: “Read in the name of thy Lord who created.” (96:2). And it continues: “Say, ‘O My Lord, increase me in knowledge.’” (20:115)
Not wealth. Not power. But knowledge.
Because the lifelong pursuit of knowledge is not only the pursuit of a lifelong spiritual journey but the foundation of service to Gods Creation. Without knowledge, the exercise of power becomes blind. Without knowledge, justice becomes random guesswork. And in the absence of knowledge, even sincerity or the best of intentions will fall short.
In the Qur’an God asks – rhetorically, so that we may reflect: “Are those who know equal to those who know not?” (39:10).And of course the answer is clearly not.
But today, ladies and gentlemen, we face a new and subtle challenge. We live in an age not of ignorance – but of information. An age where access to knowledge is abundant – but, if I may say so, understanding is scarce. An age of headlines without substance…of certainty without reflection…of confidence without comprehension.
And now, increasingly, an age being shaped by artificial intelligence. A tool or resource of immense promise – capable of advancing medicine, improving governance, expanding human potential, and ushering in an age of abundance. But also a tool that can amplify misinformation, distort reality, and erode trust – if not guided by wisdom.
In such an age, the call to “Read” takes on a deeper meaning. It is no longer enough to consume information. We must discern it. We must question it. We must elevate knowledge into wisdom. Because misinformation, left unchecked, does not merely mislead individuals – it weakens societies from within. It divides communities. It undermines institutions. It corrodes the very trust upon which public service depends.
And here, the Islamic emphasis on knowledge and wisdom becomes not only relevant—but a fundamental corner stone of society. Imagine for a moment the urgency in the words of the Prophet Muhammed when he said: “The word of Wisdom is the lost property of a believer” Wisdom must be pursued with no stone left unturned and with intensity. Truth must be sought. But it must also be defended with courage.
Sir Isaac Newton known for his rigorous inquiry encapsulated the need for intellectual honesty and the pursuit of knowledge when he said: “Plato is my friend; Aristotle is my friend, but my greatest friend is truth”
The responsibility of public service today is not only to act—but to understand.
Not only to lead—but to learn. And this brings us back to governance and trust.
In the Qur’an it is stated: “God commands you to render trusts to whom they are due; and when you judge between people, judge with justice.” (4:58). And “…and whose affairs are decided by mutual consultation.” (42:39)
So there we have a framework: Public Service is to serve with Justice, Public service is to be rendered through consultation, Public service is to be guided by knowledge and wisdom.
And within this framework, Islam establishes a moral equality that speaks powerfully today. Across race. Across religion. Across colour. Across gender: “O mankind, We have created you from a male and a female and we have made you into tribes and subtribes that you may recognise one another. Verily the most honourable amongst you in the sight of God is, he who is the most righteous among you.” (49:13)
And: “The believing men and the believing women are friends of one another…” (9:71)
Men and women, Anglo Saxon and non-Anglo Saxon, Black and White, of Faith or no Faith – all partners in responsibility. Participants in society. Contributors to knowledge. Agents of service.
Now let us be clear. And, it must be said that no community, of Faith or otherwise, perfectly embodies its ideals. There is often a gap between principle and practice.
But practice should not diminish the principle. God reminds us in the Qur’an that the road of service is not an easy one. “Thus did We make for every Prophet an enemy…” (25:32). There will be resistance. There will be difficulty. There will be moments when it would be easier to step back.
But I say to you – that is precisely the moment when service matters most. For what is the alternative? A society where trust is eroded? Where knowledge and wisdom is replaced by rhetoric and noise? Where misinformation overtakes truth?
No, this we must not accept. People of faith are duty bound and must serve in our communities, must serve in our institutions. Must serve not only when it is convenient, but when it is necessary. We must seek knowledge and wisdom to guide that service. And we must defend truth to sustain that service.
The Prophet Muhammad elevated public service when he said: “The best of people are those who are most beneficial to mankind.” And, in his Farewell Sermon: “All mankind is from Adam and Eve… there is no superiority except by righteousness and good action.”
It is noteworthy that even beyond the Islamic tradition, such leadership has been recognised. Voltaire described Muhammad as: A sublime and bold legislator, who established among his people laws which have endured. And he marvelled at how Muhammed transformed primitive tribes into a world power, noting that he was a man of immense courage and strategic genius. In more recent times, His Majesty King Charles III has spoken of Islam’s emphasis on balance, on stewardship, and on responsibility.
So what, then, is asked of us? I would suggest: Not uniformity or “go with the flow”, but understanding. Not agreement or acquiescence, but principled integrity.
That we recognise: That power is a trust. That leadership is service. That knowledge and wisdom is essential. That truth must be protected.
And I hold my hand up on this in that often those of us who speak about service are often rather better at describing it than consistently practicing it and perhaps the same is true of knowledge.
We are very good at gathering information. Less good at cultivating wisdom.
Ladies and gentlemen,
The challenges before us are real. The demands of public service are great, perhaps they have never been greater. But the answer does not lie in cynicism. It lies in character. In knowledge and wisdom. In truth. In service. Faith calls us to rise – not to the level of our ambitions – but to the level of our responsibilities. Faith demands that each of us ask – not “What do I deserve?” – but “What do I owe?”
Willian Wilberforce stated: “Surely the principles of Christianity lead to action as well as meditation”
Also: “I would suggest that faith is everyone’s business. The advance or decline of faith is so intimately connected to the welfare of a society that it should be of particular interest to a politician.”
For in the end, for people of Faith, Public Service is not about the titles we held – but the trusts that we honoured… the knowledge and wisdom we applied… and the truth we upheld. To serve selflessly is not a choice it is our duty, it is our responsibility.
As Horatio Nelson said: “England expects that every man will do his duty.”
And if we are equal to it – then perhaps it may yet be said of our time, that when faced with confusion, we chose understanding… when faced with misinformation, we chose truth… and when faced with responsibility, we chose to serve.
And in that choice, we may yet find not only strength, but unity. And perhaps our finest hour.
Philip Gent is a Chartered Accountant and Chartered Tax Adviser. He Chairs the CPF of Woking Conservative Association.
This a time not of ease, but of restlessness, of confusion.
In our Communities, not of peace and security, but of deep societal strain and distrust. There is much rhetoric – but little understanding. Where power is exercised – it is done so with little regard to duty.
And so I put the question plainly to you – not as a matter of faith or religion, but because it is the need of our time.
Who will serve? And how shall they serve?
For there is, I suggest, a deficit in our public life. Not merely of policy, nor of resources – but of trust. We see it in the scepticism with which institutions are viewed. We see it in the impatience with which leadership is judged. And, if we are honest, we see it sometimes in ourselves – when we expect more from others than we demand from our own conduct.
And, if I may, it is here, that I invite you to consider – not necessarily adopt, but consider and reflect on the perspective offered by Islam. I say that because before Islam can be understood, it must first be cleared of misunderstandings, misinformation and misinterpretation.
It is often alleged that Islam was spread by force, that it compels belief and that it promotes division. These are serious claims – and they deserve serious answers.
The Holy Qur’an addresses this directly: “There is no compulsion in religion.” (2:257)
Faith, in Islam, is a matter of conscience and cannot be compelled. And there is more than this, the Qur’an insists upon the principled engagement with others: “Call unto the way of thy Lord with wisdom and goodly exhortation and argue with them in a way that is best.” (16:126)
The Islamic guidance is clear: Not force, but persuasion. Not hostility, but dignity.
And even in disagreement, God states in the Qur’an: “Let not a people’s enmity incite you to act otherwise than with justice. Be always just, that is nearer to righteousness” (5:9). This is not merely tolerance.
It is principled moral discipline.
Indeed, the Qur’an goes further still, recognising diversity itself: Addressing mankind God states: “For each of you We have appointed a law and a way… so compete with one another in good works.” (5:49)
And history offers us a remarkable example of this in practice: the Constitution of Medina. Drafted by the Prophet Muhammad it bound together Christians, Muslims, Jews, and other communities into a single political order – while preserving their distinct identities. It recognised mutual obligations. It guaranteed security. It established justice – across difference. Faith was an instrument of Unity, of Nation building, of Prosperity and Security.
In modern terms, the constitution of Medina can be seen as an early model of pluralistic governance. And yet, if we are to understand public service in Islam fully, we must add another essential dimension – one that speaks powerfully to our own age. The age of information, the age of artificial intelligence. That is the pursuit of knowledge, the pursuit of Wisdom, and the ability to see around corners.
For the very first revelation of the Qur’an began with a command: “Read in the name of thy Lord who created.” (96:2). And it continues: “Say, ‘O My Lord, increase me in knowledge.’” (20:115)
Not wealth. Not power. But knowledge.
Because the lifelong pursuit of knowledge is not only the pursuit of a lifelong spiritual journey but the foundation of service to Gods Creation. Without knowledge, the exercise of power becomes blind. Without knowledge, justice becomes random guesswork. And in the absence of knowledge, even sincerity or the best of intentions will fall short.
In the Qur’an God asks – rhetorically, so that we may reflect: “Are those who know equal to those who know not?” (39:10).And of course the answer is clearly not.
But today, ladies and gentlemen, we face a new and subtle challenge. We live in an age not of ignorance – but of information. An age where access to knowledge is abundant – but, if I may say so, understanding is scarce. An age of headlines without substance…of certainty without reflection…of confidence without comprehension.
And now, increasingly, an age being shaped by artificial intelligence. A tool or resource of immense promise – capable of advancing medicine, improving governance, expanding human potential, and ushering in an age of abundance. But also a tool that can amplify misinformation, distort reality, and erode trust – if not guided by wisdom.
In such an age, the call to “Read” takes on a deeper meaning. It is no longer enough to consume information. We must discern it. We must question it. We must elevate knowledge into wisdom. Because misinformation, left unchecked, does not merely mislead individuals – it weakens societies from within. It divides communities. It undermines institutions. It corrodes the very trust upon which public service depends.
And here, the Islamic emphasis on knowledge and wisdom becomes not only relevant—but a fundamental corner stone of society. Imagine for a moment the urgency in the words of the Prophet Muhammed when he said: “The word of Wisdom is the lost property of a believer” Wisdom must be pursued with no stone left unturned and with intensity. Truth must be sought. But it must also be defended with courage.
Sir Isaac Newton known for his rigorous inquiry encapsulated the need for intellectual honesty and the pursuit of knowledge when he said: “Plato is my friend; Aristotle is my friend, but my greatest friend is truth”
The responsibility of public service today is not only to act—but to understand.
Not only to lead—but to learn. And this brings us back to governance and trust.
In the Qur’an it is stated: “God commands you to render trusts to whom they are due; and when you judge between people, judge with justice.” (4:58). And “…and whose affairs are decided by mutual consultation.” (42:39)
So there we have a framework: Public Service is to serve with Justice, Public service is to be rendered through consultation, Public service is to be guided by knowledge and wisdom.
And within this framework, Islam establishes a moral equality that speaks powerfully today. Across race. Across religion. Across colour. Across gender: “O mankind, We have created you from a male and a female and we have made you into tribes and subtribes that you may recognise one another. Verily the most honourable amongst you in the sight of God is, he who is the most righteous among you.” (49:13)
And: “The believing men and the believing women are friends of one another…” (9:71)
Men and women, Anglo Saxon and non-Anglo Saxon, Black and White, of Faith or no Faith – all partners in responsibility. Participants in society. Contributors to knowledge. Agents of service.
Now let us be clear. And, it must be said that no community, of Faith or otherwise, perfectly embodies its ideals. There is often a gap between principle and practice.
But practice should not diminish the principle. God reminds us in the Qur’an that the road of service is not an easy one. “Thus did We make for every Prophet an enemy…” (25:32). There will be resistance. There will be difficulty. There will be moments when it would be easier to step back.
But I say to you – that is precisely the moment when service matters most. For what is the alternative? A society where trust is eroded? Where knowledge and wisdom is replaced by rhetoric and noise? Where misinformation overtakes truth?
No, this we must not accept. People of faith are duty bound and must serve in our communities, must serve in our institutions. Must serve not only when it is convenient, but when it is necessary. We must seek knowledge and wisdom to guide that service. And we must defend truth to sustain that service.
The Prophet Muhammad elevated public service when he said: “The best of people are those who are most beneficial to mankind.” And, in his Farewell Sermon: “All mankind is from Adam and Eve… there is no superiority except by righteousness and good action.”
It is noteworthy that even beyond the Islamic tradition, such leadership has been recognised. Voltaire described Muhammad as: A sublime and bold legislator, who established among his people laws which have endured. And he marvelled at how Muhammed transformed primitive tribes into a world power, noting that he was a man of immense courage and strategic genius. In more recent times, His Majesty King Charles III has spoken of Islam’s emphasis on balance, on stewardship, and on responsibility.
So what, then, is asked of us? I would suggest: Not uniformity or “go with the flow”, but understanding. Not agreement or acquiescence, but principled integrity.
That we recognise: That power is a trust. That leadership is service. That knowledge and wisdom is essential. That truth must be protected.
And I hold my hand up on this in that often those of us who speak about service are often rather better at describing it than consistently practicing it and perhaps the same is true of knowledge.
We are very good at gathering information. Less good at cultivating wisdom.
Ladies and gentlemen,
The challenges before us are real. The demands of public service are great, perhaps they have never been greater. But the answer does not lie in cynicism. It lies in character. In knowledge and wisdom. In truth. In service. Faith calls us to rise – not to the level of our ambitions – but to the level of our responsibilities. Faith demands that each of us ask – not “What do I deserve?” – but “What do I owe?”
Willian Wilberforce stated: “Surely the principles of Christianity lead to action as well as meditation”
Also: “I would suggest that faith is everyone’s business. The advance or decline of faith is so intimately connected to the welfare of a society that it should be of particular interest to a politician.”
For in the end, for people of Faith, Public Service is not about the titles we held – but the trusts that we honoured… the knowledge and wisdom we applied… and the truth we upheld. To serve selflessly is not a choice it is our duty, it is our responsibility.
As Horatio Nelson said: “England expects that every man will do his duty.”
And if we are equal to it – then perhaps it may yet be said of our time, that when faced with confusion, we chose understanding… when faced with misinformation, we chose truth… and when faced with responsibility, we chose to serve.
And in that choice, we may yet find not only strength, but unity. And perhaps our finest hour.