-
Allah is the Sustainer
-
God is Real Owner of Everything and Man is Merely
a Trustee
-
Everything Created for Service and Use of Man
-
Concept of Halal and Haram
-
System of Sadaqat and Zakat
-
Prohibition of Interest
-
Ban on Hoarding of Wealth
-
Policy of Moderation
-
Condemnation of Monasticism and Materialism
-
Equity and not Equality
Every economic
system has its own peculiar features, which form its foundation
and from which it can be distinguished and recognised. Modern
capitalism, which has emerged due to rapid industrialisation
facilitated by unprecedented human advancement in science and
technology, is based on free market economy, non-intervention or
very limited intervention of state in economic affairs, interest
and banking. Socialism, which has emerged as a reaction to
capitalism, believes in complete control of state on economy and
full ownership of means of production by the state or community.
Feudalism stands for ownership of land by few persons or families
and makes majority of people tenants or serfs who work on lands
either as servants of the landlords or for meagre share in the
produce of land.
Islam, on the other
hand, believes in justice and fairness in the economic field.
According to it, the man is God’s viceroy or deputy in overall
divine scheme and he has been given limited rights of ownership of
means of production. It recognises intervention of state in the
economic activity for the purpose of ensuring welfare of its
citizens. Abolition of interest, institution of sadaqat and Zakat,
concept of lawful and unlawful, equitable distribution of wealth,
prohibition of hoarding and stress on circulation of wealth,
concern for well being of the poor are the distinctive features of
the Islamic economic system. We will elaborate and discuss some
features of Islamic economy in this chapter as follows:
1- Allah is the Sustainer
One of the major
features of Islamic economic system is the concept that Allah, the
Almighty God of universe, is the sustainer and provider. Allah
provides livelihood and subsistence to all of His creatures in the
universe. It is Allah who has created all means and resources
through which man earns his livelihood. Allah, in fact, has
committed to feed, sustain and nourish all creatures including
human beings. It is Allah who expands or curtails rizq
(sustenance).
To explain and
elaborate this concept further, let us reproduce the relevant
verses of the Holy Qur'an and Ahadith of the Prophet of Islam.
Verses of the
Qur’an:
1-
And there is not a beast in the earth but the sustenance thereof
dependeth on Allah. He knoweth its habitation and its repository.
All is in a clear record.
-(11 : 6)
2.
Lo! Thy lord enlargeth the provision for whom He
will, and straiteneth it (for whom He will). Lo, He was ever
Knower, Seer of His slaves.
-(17 : 30)
3.
And how many an animal there is that beareth not
its own provision! Allah provideth for it and for you. He is the
Hearer, the Knower.
-(29 : 60)
4. Allah maketh
the provision wide for whom He will of His bondmen, and
straiteneth it for whom (He will) Lo! Allah is Aware of all
things.
-(29 : 62)
5.
O’ mankind! Remember Allah’s grace towards you! Is
there any creator other than Allah Who provideth for you from the
sky and the earth?……..
-(35 : 3)
6.
Have ye seen that which ye cultivate? Is it ye who
foster it, or are We the fosterer?
-(56 : 63-64)
7.
Or who is he that will provide for you if He should
withhold His providence?……..
-(67 : 21)
Ahadith of
Muhammad (PBUH) :
1- Omar-b-al-Khattab
reported : I heard the Messenger of Allah say : If you all had
relied on Allah with due reliance, He would have certainly given
you provision as He supplies provisions to birds who get up hungry
in the morning and return with full belly at dusk.
-----(Tirmizi, Ibn Majah)
2.
Abu Darda’a reported that the Messenger of Allah
said: Certainly provision seeks a servant just as his death seeks
him.
-----(Abu Nayeem)
3.
Jabir b. Abdullah reported : The Messenger of Allah
(may peace be upon him) said: “O people, Fear God and cut your
ambitions of livelihood, for a man will not court death unless he
is provided full sustenance (decreed) for him even if he restrains
himself from it. So, fear Allah and cut your ambitions in search
of livelihood. Take whatever is lawful and leave whatever is
unlawful.”
-----(Ibn Majah)
4.
‘Ali (Allah be pleased with him) said: “I heard the
Messenger of Allah (may peace be upon him) saying: ‘(on the Day of
Resurrection) when there will be no shade except that of the
Throne of Allah, the person who undertakes a journey to earn his
livelihood and then returns with it towards his dependents, will
be under the shade of Allah’s Throne’.”
-----(Masnud Zaid bin Ali)
5.
‘Ali (Allah be pleased with him) said: “A person
came to the Prophet of Allah (May peace be upon him) and asked: ‘O
Messenger of Allah: What type of earning is best?’ The Prophet
(may peace be upon him) said: ‘A man’s work with his hand and
every business transaction which is approved, for Allah loves a
believer who is a craftsman. A person who suffers pain to feed his
dependents is like a person who fights in the cause of Allah, the
Mighty and Glorious.’”
-----(Masnud Zaid bin Ali)
The conception of
God’s Dispensation does not, however, suggest that one should sit
idle and wait for sustenance which would automatically come to
him. Instead of giving up struggle, Islam rather inspires a person
to do his best in order to earn his livelihood by using all lawful
(Halal) and fair means. The Qur’an encourages struggle when it
says: “And that man hath only that for which he maketh effort, and
that his effort will be seen”—(53 : 39-40). The revealed book of
Islam encourages its followers even on Friday to disperse in the
land after finishing their prayer and seek of the bounty of God
(62:10). Ahadith of Prophet Muhammad (PBUH) also emphasis the
importance of struggle and hardwork put in for earning livelihood
for oneself and one’s family.
This concept only
emphasises some basic truths, namely: God provides sustenance to
all His creatures by placing sufficient and infinite resources in
the earth, every thing has been created by God for service of man,
and man should exploit these resources and things in lawful manner
to earn his subsistence without violating the rights of others.
[Back
to the start of this chapter]
2- God is Real Owner of Everything and Man
is merely a Trustee
The heavens and the
earth and everything in the universe belongs to Allah. God is the
real owner of everything, al-though He has given some rights to
man for use of things required by the latter for his existence on
the earth. However, the rights given to man are very limited, the
real position of man being that of a trustee and a beneficiary.
Some of the relevant verses of the Qur’an which highlight this
concept are given as under:
1.
Unto Allah belongeth whatsoever is in the heavens
and whatsoever is in the earth; and unto Allah all things are
returned.
-(3 : 109)
2.
Unto Allah belongeth whatsoever is in the heavens
and whatsoever is in the earth. Allah ever surroundeth all things.
-(4 : 126)
3.
He it is Who hath placed you as viceroys of the
earth and hath exalted some of you in rank above others, that He
may try you by (the test of) that which He hath given you. Lo! Thy
Lord is swift in prosecution, and lo! He is Forgiving, Merciful.
-(6 : 165)
4.
Believe in Allah and His messenger, and spend of
that whereof He hath made you trustees; and such of you as believe
and spend (aright), theirs will be a great reward.
-(57 : 7)
This limited
ownership or trusteeship bestowed on man by Allah in respect of
the wealth which is given to him is not without significance. The
divine wisdom underlying this principle of trusteeship is that man
should not hoard his wealth treating it as his absolute ownership
and deprive others from its use. Rather the surplus wealth of man
must go to his fellow beings who are in want. This principle has
been made more clear when the Qur’an says : “……. and bestow upon
them of the wealth of Allah which He has bestowed upon you……” (24
: 33). Thus the whole scheme of circulation of wealth through
charity and Zakat and distribution of wealth through other
equitable means envisaged by Islam is based on man’s limited
rights as a trustee of wealth which has been bestowed on him by
His Lord.
[Back
to the start of this chapter]
3- Everything Created for Service and Use of
Man
It is God who has
created everything in this universe. Many of the things created by
God in the earth are of benefit to man directly or indirectly.
Animals, plants, minerals, metals, water, air, fire, land, river,
mountains, sea, and even sun, moon, stars, day and night, etc. are
all for service to man. Many economic benefits have been placed by
God in these things for man. The Qur’an brings this fact to light
in its following verses:
1.
He it is Who created for you all that is in the
earth. Then turned He to the heaven, and fashioned it as seven
heavens. And He is Knower of all things.
-----2:Al-Baqarah:29
2.
And He it is Who hath set for you the stars that ye
may guide your course by them amid the darkness of the land and
the sea. We have detailed our revelations for a people Who have
Knowledge.
-----6:Al-An’am:97
3. He it is Who
sendeth down water from the sky, whence ye have drink, and whence
are trees on which ye send your beasts to pasture. Therewith He
causeth crops to grow for you, and the olive and the date-palm and
grapes and all kinds of fruit. Lo! herein is indeed a portent for
people who reflect. And He hath constrained the night and the day
and the sun and the moon to be of service unto you, and the stars
are made subservient by His command. Lo! herein indeed are
portents for people who have sense. And whatsoever He hath created
for you in the earth of diverse hues, lo! therein is indeed a
portent for people who take heed. And He it is Who hath
constrained the sea to be of service that ye eat fresh meat from
thence, and thou seest the ships ploughing it that ye (mankind)
may seek of His bounty, and that haply ye may give thanks. And He
hath cast into the earth firm hills that it quake not with you,
and streams and roads that ye may find a way. And landmarks (too),
and by the star they find a way.
-----16:An-Nahl:10-16
4. And Allah hath
given you in your houses an abode, and hath given you (also), of
the hides of cattle, tent-houses which ye find light (to carry) on
the day of migration and on the day of pitching camp; and of their
wool and their fur and their hair, caparison and comfort for a
while. And Allah hath given you, of that which He hath created,
shelter from the sun; and hath given you places of refuge in the
mountains, and have given you coats to ward off the heat from you,
and coats (of armour) to save you from your own foolhardiness.
Thus doth He perfect His favours unto you, in order that ye may
surrender (unto Him).
-----16:An-Nahl:80-81
5.
See ye not how Allah hath made serviceable unto you
whatsoever is in heavens and whatsoever is in the earth and hath
loaded you with His favours both without and within? Yet of
mankind is he who disputeth concerning Allah without knowledge or
guidance or a Scripture giving light.
-----31:Luqman:20
[Back
to the start of this chapter]
4- Concept of Halal and Haram
Islam has
introduced concept of Halal (lawful) and Haram (unlawful) in its
economic system. In fact the foundations of the Islamic economy
have been laid on this concept. This concept reigns supreme in the
realm of production as well as consumption. Certain means of
earning livelihood and wealth have been declared unlawful such as
interest, bribery, gambling and games of chance, speculation,
short weighing and short measuring, business malpractices, etc.
Unlawful means of earning are strictly forbidden and a follower of
Islam is permitted to earn through lawful and fair means.
Similarly in the field of consumption certain items of food are
unlawful such as dead animals, blood, swine flesh and animals
slaughtered in the name other than that of Allah. Even expenses on
certain items such as drinks, narcotics, debauchery, prostitution,
pornography, things that promote obscenity and vulgarity,
lotteries and gambling are strictly inadmissible.
Now let us glance
through relevant verses of the Quran and Ahadith of Muhammad (PBUH),
the Prophet of Islam, to highlight in brief the concept of halal
and haram.
Verses of the
Quran:
1- O mankind! Eat of that which is lawful and wholesome in the
earth, and follow not the footsteps of the devil. Lo! he is an
open enemy for you.
(2:168)
2.
O ye who believe! Eat of the good things wherewith
We have provided you, and render thanks to Allah if it is (indeed)
He Whom ye worship. He hath forbidden you only carrion, and blood,
and swine flesh, and that which hath been immolated to (the name
of) any other than Allah. But he who is driven by necessity,
neither craving nor transgressing, it is no sin for him. Lo! Allah
is Forgiving, Merciful.
(2:172-173)
3.
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.
(2:188)
Ahadith of
Prophet Muhammad (PBUH):
1. Abu Hurairah reported that the messenger of Allah said: Verily
Allah is pure. He does not accept but what is pure …..Then he
mentioned about a man disheveled in hair and laden with dust,
making his journey long and extending his hands towards heaven: O
Lord! O Lord! while his food was unlawful, his drink unlawful, his
dress unlawful and he was nourished with unlawful things. How he
can be responded for that?
(Muslim)
2.
Abu Masud Al Ansari reported that the messenger of
Allah forbade the price of dogs, earnings of prostitute and
foretelling of a soothsayer.
(Bukhari,Muslim)
3.
Jabir reported that the messenger of Allah cursed
the devourer of usury, its payer, its scribe, and its two
witnesses. And he said that they are equal (in sins)
(Muslim)
4.
Abdullah-bin-Amr reported that the messenger of
Allah cursed the bribe taker and the bribe giver.
(Abu Daud)
5.
Jabir reported that the messenger of
Allah…..forbade the sale of wine, dead animals, pigs and idols…….
(Bukhari,Muslim)
6. Abdullah-bin-Amr
reported that the messenger of Allah prohibited intoxicants, games
of chance, card-playing and Gobairah and he said: Every intoxicant
is unlawful.
(Abu Daud)
[Back
to the start of this chapter]
5- System of Sadaqat and Zakat
Islamic economic
order has introduced a comprehensive system of sadaqat which
comprises: compulsory contributions like Zakah, sadaqatul Fitr,
monetary atonements; and voluntary contributions such as
alms-giving, spending in the way of Allah on the poor, donations
to charitable cause, waqf, etc. Charity and alms giving is
sometimes called by the Qur’an a goodly loan to God Who Himself
would compensate the giver manifold and also reward him in the
Hereafter. Islam has declared that the poor and destitute have due
share in the wealth of the rich and the rich are bound to return
the share of the poor without stint.
The system of
sadaqat ensures equitable distribution of wealth in the Muslim
community and makes it certain that the wealth does not remain
hoarded in idle channels. Circulation of wealth in productive
channels is ensured by enhancing the purchasing power of the poor.
Concentration of wealth in few hands is discouraged and the gap
between the rich and the poor is bridged. Some of the verses of
the Qur’an and Ahadith regarding system of sadaqat are reproduced
as follows:
Verses of the
Qur’an:
1- Establish worship, pay the poor-due, and bow
your heads with those who bow (in worship).
(2:43)
2. Spend your
wealth for the cause of Allah, and be not cast by your own hands
to ruin; and do good. Lo! Allah loveth the beneficent.
(2:195)
3. They ask thee
what they shall spend. Say : That which ye spend for good (must
go) to parents and near kindred and orphans and the needy and the
wayfarers. And what so ever good ye do, lo! Allah is Aware of it.
(2:215)
4. Who is it that
will lend unto Allah a goodly loan, so that He may cause it
increase manifold? Allah straiteneth and enlargeth. Unto Him ye
will return.
(2:245)
5. O ye who
believe! Spend of that wherewith We have provided you ere a day
come when there will be no trafficking, nor friendship, nor
intercession. The disbelievers, they are the wrong-doers.
(2:254)
6. Ye will not
attain unto piety until ye spend of that which ye love. And
whatsoever ye spend, Allah is aware thereof.
(3:92)
7. And in their
wealth the beggar and the outcast had due share.
51:19
8. Lo ! those who
give alms, both men and women, and lend unto Allah a goodly loan,
it will be doubled for them, and theirs' will be a rich reward.
57:18
Ahadith of the
Prophet:
1. Anas
reported that messenger of Allah said: verily charity appeases
wrath of the Lord and removes pangs of death.
(Tirmizi)
2. Abdullah
bin Masud raising the tradition reported. There are three whom
Allah loves. A man who gets up at night to read the Book of Allah,
and a man giving alms with his right hand which he conceals (I
consider that he said) from his left hand, and a man, being in a
battalion, encounters the enemies, although his companions are
routed.
(Tirmizi)
3. Marsad bin
Abdullah reported: Some of the companions of the Holy Prophet
informed me that he heard the Prophet say: Surely the shade of the
believer on the Resurrection Day will be his charity.
(Ahmad)
4. Ibn Abbas
reported that the Holy Prophet sent Mu’az to Yemen saying:
Certainly you will come across a people, the People of the Book.
Call them to bear witness that there is no God but Allah and that
Muhammad is the Messenger of Allah. If they submit to that, teach
them that Allah has made obligatory upon them prayer for five
times a day and a night. If they submit to that, teach them that
Allah has made obligatory over them Zakat which will be taken from
the rich and will be given to the poor among them. If they then
obey that, avoid taking the best part of their property and fear
the invocation of the oppressed, because between it and Allah,
there is no veil.
-(Bukhari and Muslim)
6. Ibn
Omar reported that the Messenger of Allah made obligatory the
charity of Fitr one Sa’a of dried dates or one Sa’a of barley upon
the slave and the free, male and female, young and old from among
the Muslims. He directed its payment before the people go out for
the (Eid) prayer.
-(Bukhari , Muslim)
[Back
to the start of this chapter]
6- Prohibition of Interest
Interest, which
forms the foundation of capitalistic system of economy and which
has not been eliminated even in the socialist system, has been
completely abolished by Islam. Charging of interest is a major sin
and the usurers have been given the notice of war from God and His
messenger. Following are some of the verses of the Qur’an and
Ahadith of Muhammad (PBUH) dealing with interest.
Verses of the
Qur’an :
1-
Those who swallow usury cannot rise up save as he ariseth whom the
devil hath prostrated by (his) touch. That is because they say :
Trade is just like usury; whereas Allah permitteth trading and
forbiddeth usury. He unto whom an admonition from his Lord cometh
and (he) refraineth (in obedience there to), he shall keep (the
profits of) that which is past, and his affair (henceforth) is
with Allah. As for him who returneth (to usury). Such are rightful
owners of the Fire. They will abide therein. Allah hath blighted
usury and made almsgiving fruitful. Allah loveth not the impious
and guilty.
(2:275-276)
2-
O ye who believe ! Observe your duty to Allah, and
give up what remaineth (due to you) from usury, if ye are (in
truth) believers. And if ye do not, then be warned of war (against
you) from Allah and His messenger. And if ye repent, then ye have
your principal (without interest). Wrong not and ye shall not be
wronged.
(2:278-279)
3-
O, ye who believe ! Devour not usury, doubling and
quadrupling (the sum lent). Observer your duty to Allah, that ye
may be successful.
(3:130)
Ahadith of
Muhammad (PBUH):
1-
Jaber reported that the Messenger of Allah cursed the devourer of
usury, its payer, its scribe, and its two witnesses. And he said
that they are equal (in sin).
-(Muslim)
2-
Abdullah-bin-Hanjalah reported that the Messenger
of Allah said: A Dirham of usury a man devours with knowledge is
greater than thirty-six fornications.
(Ahmad, Darqutni)
We would, insha
Allah, focus on the subject of interest and elaborately discuss it
in an independent chapter in this book.
[Back
to the start of this chapter]
7- Ban on Hoarding of Wealth
Hoarding of wealth
has been condemned by Islam in very clear terms, and those who
hoard wealth and do not spend it for good cause have been
threatened with painful doom. Hoarding of wealth is a great evil
as it tantamounts to obstruction of flow of God-given wealth from
the rich to the poor who are in genuine need of it. Therefore,
Islam discourages hoarding of wealth and instead encourages
circulation of wealth among all the sections of society. Following
verses of the Qur’an and Ahadith of the Prophet of Islam throw
light on this subject.
Verses of the
Qur’an :
1-
And let not those who hoard up that which Allah hath bestowed upon
them of His bounty think that it is better for them. Nay, it is
worse for them. That which they hoard will be their collar on the
Day of Resurrection…………
-(Al-Imran 3:180)
2-
...... They who hoard up gold and silver and spend
in not in the way of Allah, unto them give tidings (O Muhammad) of
a painful doom. On the Day when it will (all) be heated in the
fire of hell and their foreheads and their flanks and their backs
will be branded therewith (and it will be said unto them): Here is
that which ye hoarded for yourselves. Now taste of what ye used to
hoard!
-----(9:At-Taubah:34-35)
3-
That which Allah giveth as spoil unto His messenger
from the people of the townships, it is for Allah and His
messenger and for the near of kin and the orphans and the needy
and the wayfarer, that it become not a commodity between the rich
among you. And whatsoever the messenger giveth you, take it. And
whatsoever he forbiddeth, abstain (from it). And keep your duty to
Allah. Lo! Allah is stern in reprisal.
-----(Al Hashr 59:7)
Ahadith of
Prophet Muhammad (PBUH):
1-
Abu Hurairah reported that the Messenger of Allah used to store up
nothing for the morrow.
-(Tirmizi)
2-
Ayesha reported that the Messenger of Allah said:
This world is an abode for one who has got no abode, and a
property for one who has got no property, and one who has got no
wisdom hoards for it.
(Ahmad, Baihaqi)
[Back
to the start of this chapter]
8- Policy of Moderation
Islam follows
policy of middle way or moderation and avoids extremes. The two
extremes of every action are bad and moderation between them is
the best policy according to Islam. Following verses of the Qur’an
and Ahadith of Muhammad exhort the Muslims to follow the way of
moderation.
The verses of
the Qur’an :
1-
O ye, who believe ! Forbid not the good things, which Allah hath
made lawful for you, and transgress not. Lo, Allah loveth not
transgressors.
-(5 : 87)
2-
And let not thy hand be chained to thy neck nor
open it with a complete opening, lest thou sit down rebuked,
denuded.
-(17 : 29)
3-
………… And thou (Muhammad) be not loud voiced in thy
worship nor yet silent therein, but follow a way between.
-(17 : 110)
4-
Be modest in thy bearing and subdue thy voice. Lo!
the harshest of all voices is the voice of the ass.
(31 : 19)
Ahadith of the
Prophet :
1-
Good manners, delay and moderation form a part out of twenty-four
parts of Prophethood.
-(Mishkat-ul-Masabih)
2-
Abu Hurairah reported that the Messenger of Allah
said: Moderation in expenditure is half of livelihood, and love
for people is half of wisdom, and good questioning is half of
learning.
-(Bukhari)
3-
Matref-b-Abdullah reported that the messenger of
Allah said: The best of affairs is their mean.
The principle of
moderation propounded by the above mentioned texts equally applies
in economic field specially in the field of acquisition of wealth
and consumption.
[Back
to the start of this chapter]
9- Condemnation of Monasticism and
Materialism
Islam condemns
Monasticism as well as Materialism and recommends its followers to
adopt middle way between these two extremist ways of life.
A spiritual or a
monastic lays all the emphasis on moral and spiritual aspect of
life and ignores completely material aspect. He regards all
economic activity as a vice and economic struggle as a sinful act.
The Qur’an, the revealed scripture of Islam, expresses its dislike
explicitly for the monastic way of life in its following verses:
1-
O ye who believe ! Forbid not the good things which
Allah hath made lawful for you, and transgress not. Lo! Allah
loveth not transgressors.
-(5 : 87)
2-
But monasticism they invented. We ordained it not
for them-only seeking Allah’s pleasure, and they observed it not
with right observance. So we give those of them who believe their
reward, but many of them are evil-livers.
-(57 : 27)
The Prophet of
Islam has also discouraged the monastic way of life among his
followers. Once he learnt that some companions had taken a vow to
fast during the day, pass the night in worship, abstain from meat
and fat and renounce intercourse with women. Thereupon he (peace
be on him) delivered a sermon in the course of which he observed :
“This is not my creed. Your body has rights over you. You should
fast, but eat and drink also. Pray at night, but sleep also. Look
at me. I sleep and I pray also. I both keep and omit fasts. I eat
both meat and fat. So whoso does not subscribe to my way, he is
not of mine.
He (peace be on
him) then said, “What has happened to people that they have
renounced women, good food, perfume, sleep and worldly pleasure? I
have never taught you to be a monk or a priest. In my Deen (Creed)
there is not provision for renunciation of women or meat nor for
abandoning the world. For self-control, I enjoin fast. All the
advantages of asceticism can be had from the Jihad of
Islam. Worship Allah and do not associate naught with him. Perform
Hajj and Umra. Establish Namaz, pay Zakat,
and keep fasts in Ramadan. The people who came to ruin
before you met this fate because they were hard on themselves and
Allah was hard on them too. It is the remnants of these people
that you see in monasteries and convents.2
Some other
traditions on the same subject relate that the Holy Prophet (peace
be on him) once learned regarding a companion that it was long
since he had gone in to his wife and was engaged in prayer day and
night. The Holy Prophet (peace be on him) summoned him and ordered
that he should go in to his wife at once. ‘I am fasting’,
submitted the companion. “Break your fast and proceed,” the Holy
Prophet (peace be on him) told him.3
Thus Islam does not
subscribe to the view of monks and ascetics that satisfaction of
physical urges is an impediment in spiritual development. Rather
Islam enjoins upon its followers that the things, which Allah has
made lawful for them, should be enjoyed as enjoyment of them is
piety and renunciation of them is transgression.
On the other hand
Islam has expressed in unequivocal and unambiguous terms its
condemnation of Materialism as well. Materialists are those who
lay the entire stress on the material aspect of life. They ignore
moral aspect of life and devote their entire time and energy to
the attainment of material ends. They justify every means, right
or wrong, to acquire wealth and comforts of this life and utterly
disregard moral values, noble causes and human virtues. Following
verses of the Qur’an reject materialism which, in fact, is passion
for wealth and worldly pleasures:
1-
…….But of mankind is he who saith: “Our Lord ! Give
unto us in this world” and he hath no portion in the Hereafter.
-(2 : 200)
2-
Lo ! Those who expect not the meeting with Us but
desire the life of the world and feel secure therein, and those
who are neglectful of Our revelations; Their home will be the Fire
because of what they used to earn.
(10 : 7-8)
3-
Whoso desireth the life of the world and its pomp,
We shall repay them their deeds herein, and therein they will not
be wronged. These are they for whom is naught in the Hereafter
save the Fire. (All) that they contrive here is vain and (all)
that they are wont to do is fruitless.
-----(11 : 15-16)
4-
Whoso desireth that (life) which hasteneth away, We
hasten for him therein that We will for whom We please. And
afterward We have appointed for him hell; he will endure the heat
thereof, condemned, rejected.
-----(17 : 18)
5-
Rivalry in worldly increase distracteth you. Until
ye come to the graves.
-(102 : 1-2)
6-
Woe unto every slandering traducer, who hath
gathered wealth (of this world), and arranged it. He thinketh that
his wealth will render him immortal. Nay, but verily he will be
flung to the Consuming One. Ah, what will convey unto thee what
the Consuming One is! (It is) the fire of Allah, kindled.
-(104 : 1-6)
Islam adopts middle
way between these two extremist views of life. It advises its
followers that their success lies neither in monasticism nor in
pure materialism. Therefore, they should neither give themselves
up entirely to monasticism or spiritualism disregarding the
importance of material means of life; nor they should go to the
other extreme and judge everything by the materialistic point of
view. They should strike balance between these extremes and follow
middle path. The Muslims have been called by the Qur’an the people
of the middle way and, therefore, they should not be extremists.
[Back
to the start of this chapter]
10- Equity and not Equality
Islam establishes
equity, fairness and justice in the production and distribution of
wealth, and in ownership of means of livelihood. However it
recognises that like other natural things there is no equality
among human beings as regards the economic means and possession of
worldly wealth. This inequality has been presented by the Qur’an
as a part of Divine Economic order. The Qur’an does not consider
these inequalities in the distribution of Divine sustenance as
punishment or reward and does not try to eliminate them, because
no two individuals have been blessed with hundred percent equal
mental and physical abilities.
Taking the
existence of inequalities as a part of divine scheme, the Qur’an
advises its followers not to covet those things in which Allah has
made some of them excess others. By exalting some of you over
others in rank or by favouring some of you over others in
provisions, God in fact tries and tests the human beings whether
they are thankful to Him in good circumstances and patient in bad
circumstances.
The
Qur’an highlights these inequalities in its following verses:
1-
And covet not the thing in which Allah hath made
some of you exceed others. Unto men a fortune from that which they
have earned, and unto women a fortune from that which they have
earned……..
-(4 : 32)
2-
He it is Who hath placed you as viceroys of the
earth and hath exalted some of you in rank above others. That He
may try you by (the test of) that which He hath given you………
-(6 : 165)
3-
And Allah hath favoured some of you above others in
provision……
-(16 : 71)
4-
Lo ! thy Lord enlargeth the provision for whom He
will, and straiteneth it (for whom He will)…….
-(17 : 30)
5-
Is it they who apportion their Lord’s mercy? We
have apportioned among them their livelihood in the life of the
world, and raised some of them above others in rank that some of
them may take labour from others; and the mercy of thy Lord is
better than (The wealth) that they amass.
-(43 : 32)
The existence of
economic inequalities among the people is not only natural but is
also a blessing for the purification of human soul and development
of human personality. Those who have scarce means of sustenance
should thereby learn to be patient and contented and not to be
jealous; while those who have abundant resources should thereby
learn to be grateful to God, to be kind and benevolent to the poor
and to sacrifice their possessions for the cause of God.
Islam, in fact,
teaches the people to regard the existence of differences in
wealth as a test by which God tries them in this world. By
granting abundance of wealth to some, God observes how they spend
it; whether they consider it as their personal property denying
the poor any share in that or they consider themselves as trustees
in respect of the wealth bestowed by God and spend it in the way
of God for the welfare of their poor brothers. And God tries the
poor by straitening their sustenance whether they lose their trust
in God and become jealous of the rich or whether they keep their
faith in God and remain patient in the adverse circumstances.
However, Islam
does not permit the difference in possession of wealth to assume
such proportions that few lucky persons live in ease and luxury
controlling major portion of community’s wealth while the vast
majority of people possessing negligible share in community’s
wealth lives a life of abject poverty, misery and hunger.
According to Islam, difference in wealth must not exceed natural
and reasonable limits, because if it happens the community invites
wrath of God and meets its natural end of self-destruction. The
Prophet of Islam has said : If anyone spent a night in a town and
he remained hungry till morning, the promise of God’s protection
for that town comes to an end. Islam, therefore, does not allow
the difference between the rich and poor reach an uncontrollable
limits so as to disturb the peace of society. Although it does not
believe in complete equality in possession of economic means, yet
it perfectly stands for socio-economic justice. It believes in
fair and equitable distribution of incomes and wealth and ensures
that the Islamic state should provide for basic human needs to all
of its citizens. Many legal and economic measures have been
provided to bridge the gulf between the rich and the poor and to
establish Islamic welfare state which guarantees provision of
social security and secures basic needs to its less fortunate
citizens. These aspects of Islamic economy we shall study in
subsequent chapters of this book. Here we can safely conclude that
Islam believes not in equal distribution but in equitable and just
distribution of resources and wealth.
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