Chapter 6: Fundamentals of Islamic Economic System by Dr. Muhammad Sharif Chaudhry

 

 

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Fundamentals of Islamic Economic System

By Dr. Muhammad Sharif Chaudhry

CHAPTER 6

CONSUMPTION

  1. Principles of Consumption

  2. Human Wants and their Satisfaction

  3. Moderation and not Extravagance or Miserliness

  4. Lawful and Unlawful (Halal and Haram)

  5. Standard of Living

In the economic cycle which starts with earning and acquisition of wealth, consumption is perhaps the last and very important stage. In economics, consumption stands for expending of wealth for satisfaction of human wants such as food, clothing, housing, other articles of daily use, education, health, other personal or family needs, etc. Needless to say that there is no limit to human wants which are insatiable. As such, it is absolutely necessary that one should be very careful in the consumption of wealth. Islam, therefore, enjoins moderation, self-control and prudence in spending of wealth.

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I-   Principles of Consumption

The basic principles of consumption laid down by Islam are three: Consumption of lawful (Halal) things, consumption of pure and clean things and exercise of moderation in consumption. These principles are briefly described as under:

1.      Principle of Halal: A Muslim has been enjoined upon by Islam to eat only that food which is ‘Halal’ (lawful and permitted) and not to take that which is ‘Haram’ (unlawful and forbidden). The Qur’an says: “…….Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in whom ye are believers”.(5:88). In other verse, the Qur’an has mentioned prohibited or Haram items of food and has said: “Forbidden unto you (for food) are carrion and blood and swine-flesh, and that which hath been dedicated unto any other than Allah………”(5:3) The principle of Halal and Haram also applies to items of expenditure besides food. The followers of Islam are required to spend their earnings on Halal or permitted expenses and refrain from spending on Haram or prohibited things such as wine, narcotics, prostitutes, gambling, luxuries, etc. We shall, insha Allah, discuss the Islamic concept of Halal and Haram in detail later on.

2.       Principle of Cleanliness and Wholesomeness: The Qur’an enjoins upon mankind: “O mankind ! Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of devil. Lo! he is an open enemy for you” (2:168). At another place, the revealed book of Islam addresses its followers thus: “O ye who believe! Eat of the good things wherewith We have provided you, and render thanks to Allah…….”(2:172). Again the Qur’an says: “So eat of the lawful and good food which Allah hath provided for you…….” (16:114). Thus the Holy Qur’an impresses upon the people to eat good things which Allah has bestowed upon them. The word used by the Qur’an is ‘Tayyab’ which means anything one finds pleasing, sweet, agreeable, wholesome, pure and conducive to health. The word ‘Khabaith’ is opposite of Tayyab which means things one finds impure, displeasing, bad, and disagreeable in sight, smell or eating. The believers have been exhorted to take for food those things which are Tayyab and avoid those which are Khabaith. Prophet Muhammad (PBUH) in his following Ahadith has stressed cleanliness in food:

(i)   Salman reported that the Messenger of Allah said: “The blessing of food is washing of hands before it and washing of hands after it.”

-(Tirmizi)

(ii)   Abu Qatadah reported that the Messenger of Allah said: “When one of you drinks, he should not blow into the vessel.”

-(Bukhari)

(iii)  Jaber reported that the Messenger of Allah said: “When you go to sleep, put out the lamp and shut the doors and cover the food and drink.”

-(Bukhari)

3.       Principle of Moderation: The principle of moderation in consumption means that one should take the food and drinks with moderation and avoid excess because excess of intake is harmful to health. The Qur’an says: “……… and eat and drink, but be not prodigal. Lo! He loveth not the prodigals…..” (7:31). Again the Qur’an says: “O ye who believe ! Forbid not the good things which Allah hath made lawful for you, and transgress not……..”(5:87). Thus overloading of stomach is prohibited. It is also prohibited that one should adopt self-denying practices followed by ascetics and monks and deprive himself of some foods which Allah has made lawful. The principle of moderation is also applicable to spending. One must not be miser in spending nor extravagant. The Qur’an says: “And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two”………(25:67)

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II- Human Wants and their Satisfaction

By ‘wants’ we mean those human needs which can be satisfied. These wants are in fact unlimited. If you satisfy one want, another would arise, and if that is satisfied still another one would emerge, and thus your struggle would go on through all your life to satisfy an endless chain of wants. Wants and their satisfaction thus becomes the pivot in the economic struggle of man.

Human wants are generally classified into: Necessaries, comforts and luxuries. Let us briefly discuss these three classes of human wants and Islamic attitude towards their satisfaction.

1.       Necessaries: Necessaries are those wants whose satisfaction is absolutely essential as without doing it man cannot survive. For example: food, clothing and shelter, etc. are necessaries of life because without satisfaction of them human existence is not possible. The Prophet of Islam has beautifully summed up these necessities of life in his following saying: “That is enough for you of this world if it meets your hunger and covers your body and along with these, you get some (house) to live in………” According to a Hadith reported in Tirmizi, Prophet Muhammad (PBUH) mentioned bare necessaries of life to comprise a house wherein to live, necessary clothing wherewith to hide nakedness, bread and water to satisfy hunger and thirst. Islam not only recognises one’s right to satisfy basic necessaries of life but also it encourages one to make struggle and earn them. If one is unable to earn them because of some disability or some other reason, Islam places responsibility on Muslim community and state to provide for basic needs of such a person.

2.       Comforts: Comforts, as term of economics, stand for those wants which provide comfort and convenience to man and whose utility in general is greater than their cost. Comforts are above necessaries of life and satisfaction of them makes life easy and comfortable. A man’s ordinary food, clothing and shelter are bare necessaries for his survival, but good food, good clothes and a good house are his comforts. Enjoyment of comforts is permissible in Islam.

The Qur’an, the revealed book of Islam, says: “O children of Adam ! Look to your adornment at every place of worship and eat and drink, but be not prodigal…….” (7:31). In this verse, the Holy Book has enjoined upon the people to wear good clothes, take good food and drinks but be not extravagant. In another verse, the Holy Qur’an disapproves those who discourage the people to enjoy good life, as follows: “Say: who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good thins of His providing?…….” (7:32) Islam rather wants that a person should lead a life according to economic resources which have been bestowed upon him by God so that people should know God’s bounty upon him. The Qur’an says: “Who hoard their wealth and enjoin niggardliness on others and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom;” (4:37). Thus concealment of bounties of Allah is in fact equivalent to their denial and is, therefore, liable for punishment of Allah. According to a Hadith reported in Abu Daud, once a wealthy person in dirty clothes came to the Prophet of Allah who was very displeased to see him in that condition and said: When God has bestowed His bounty upon you, He likes that the effect of His bounty should appear on you.” According to another Hadith in Bukhari, the Prophet of Allah is reported to have said: “Eat and wear to your full satisfaction and give charity without being extravagant and proud.”

3.       Luxuries: Excessive expenditure on unnecessary and superfluous wants is called luxury; e.g., very expensive dress, use of wine, use of gold and silver utensils, lavish expenditure on marriage functions and other festivities, and above all wastage of wealth on gambling, on prostitutes and singers and dancers, etc. Wastage of wealth on luxuries, by those in whose hands wealth is concentrated due to unfair distribution, leads to deprivation of majority of the nation from bare necessaries of life and thus causes disunity and dissension in society. To this fact the Qur’an has thus drawn the attention of its followers: “Satan seeketh only to cast among you enmity and hatred by means of strong drinks and games of chance……..” (5:91). It has thus warned its followers: “……Eat of that which is lawful and wholesome in the earth, and follow not the footsteps of the devil…….”(2:168) “……… and eat and drink, but be not prodigal……” (7:31)

The Prophet of Islam prohibited the use of expensive silk clothes and utensils of gold and silver which were considered luxuries in those days. His Ahadith are:

1.       According to Umm Salama, the Holy Prophet said, “Anyone who eats or drinks in vessels of gold or silver pours fire into his belly’.

-(Muatta)

2.       Anas-bin-Malik reported that the Holy Prophet said, “Anyone (man) who wears silken clothes in this world, will not wear them in the Hereafter.”

-(Muatta)

3.       According to Abu Hurairah, the Holy Prophet had forbidden the wearing of a golden ring (for men).

-(Bukhari)

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III- Moderation in Consumption

The Qur’an has called the Muslims a ‘middle’ nation, and thus Islam enjoins upon them principle of moderation and balanced policy in every walk of life. In the field of consumption – of wealth as well as food—moderation is the golden mean. Both ‘less than due’ (i.e. miserliness) and ‘more than due’ (i.e. extravagance) have been prohibited. Let us discuss below the Islamic attitude towards miserliness and extravagance before highlighting its recommendation for moderation.

(A) Miserliness: Miser is one who does not spend on himself and his family according to his means, and also he does not spend on any charitable purpose. Miserliness has been condemned by the following verses of the Qur’an and Ahadith of Muhammad (PBUH):

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. Allah’s is the heritage of the heavens and the earth, and Allah is Informed of what ye do.

-(3:180)

2.   Who hoard their wealth and enjoin avarice on others, and hide that which Allah hath bestowed upon them of His bounty. For disbelievers We prepare a shameful doom;

-(4:37)

3.   They who hoard up gold and silver and spend it 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!

-(9:34-35)

4.       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)

5.       But as for him who hoardeth and deemeth ‘himself independent, And disbelieveth in goodness; Surely We will ease his way unto adversity. His riches will not save him when he perisheth.

-(92:8-11)

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.

-(104:1-3)

Ahadith of Muhammad (PBUH) :

1.    Abu Hurairah reported that the Messenger of Allah said: There is no day wherein a servant gets up at morn but two angels do not come down. One of them say: O Allah! give the charitable man success. Another say: O Allah! give the miser destruction.

-(Bukhari and Muslim)

2.   Asmma’a reported that the Messenger of Allah said: Spend and don’t count lest Allah counts for you, and don’t hoard up lest Allah withhold from you. Spend what you can.

-(Bukhari and Muslim)

3.   Abu Omamah reported that the Messenger of Allah said: O son of Adam! that you spend wealth is good for you and that you withhold it is bad for you, and you should not be backbited for miserliness. Begin with those who are in your family.

-(Muslim)

4.   Abu Hurairah reported that the Messenger of Allah said: The likeness of the miser and the charitable man is the likeness of two men upon whom there are two helmets of iron which their hands tied up to their chests and throats. Whenever the charitable man gives alms, it unloosens; and whenever the miser intends to give alms, it tightens up and overtakes every ring in its place.

-(Bukhari and Muslim)

5.       Abu Hurairah reported that the Messenger of Allah said: The generous man is near Allah, near Paradise, near the people and far off from Hell; and the miser is far off from Allah, far off from Paradise, far off from the people and near Hell; and the illiterate charitable man is dearer to Allah than the pious miser.

-(Tirmizi)

6.       Abu Sayeed reported that the Messenger of Allah said; There are two habits which do not unite in a believer – miserliness and bad conduct.

-(Tirmizi)

7.       Abu Bakr Siddiq reported that the Messenger of Allah said: Neither the diplomat, nor the miser, nor the hard-hearted shall enter Paradise.

-(Tirmizi)

(B) Extravagance: Extravagance, according to a Muslim scholar, means firstly spending wealth on unlawful things, such as gambling, drinking, prostitution etc., even if the amount involved is insignificant; secondly excessive expenditure on lawful things, whether within or beyond one’s means; thirdly expenditure for good and charitable purposes merely for show.

Islam has condemned extravagance, as it has miserliness, because both these extremes are harmful to Islamic economy. Miserliness withholds community’s resources from being properly utilised; whereas extravagance wastes them on unnecessary and superfluous wants. The Holy Qur’an and the Prophet of Islam have condemned extravagance as follows:

1.       O Children of Adam! Look to your adornment at every place of worship and eat and drink, but be not prodigal. Lo! He loveth not the prodigals.

-(7:31)

2.       Give the kinsman his due, and the needy, and the wayfarer, and squander not (thy wealth) in wantonness. Lo! the squanderers were ever brothers of the devil, and the devil was ever an ingrate to his Lord.

-(17:26-27)

3.       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)

4.       And those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two;

-(25:67)

5.       It is reported by Abu Hurairah that the Apostle of Allah once remarked that one thing at which God is most displeased with you is extravagance.

-(Muatta Imam Malik)

(C) Moderation : Moderation between two extremes of miserliness and extravagance has been recommended by Islam as golden mean. Following are the relevant verses of the Qur’an and Ahadith of Muhammad (PBUH):

Verses of the Qur’an :

1. O children of Adam! Look to your adornment at every place of worship and eat and drink, but be not prodigal. Lo! He loveth not the prodigals.

-(7:31)

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 those who, when they spend, are neither prodigal nor grudging; and there is ever a firm station between the two;

-(25:67)

4.    Let the man of means spend according to his means; and the man whose resources are straitened, let him spend according to what God has given him.

-(65:7)

Ahadith of Muhammad (PBUH):

1. Moderation is half of the success in economic life.

-(Kanz-ul-Ammal)

2.   Moderation is the best course in everything.

-(Kanz-ul-Ammal)

3.   It is a part of intelligence and wisdom of a man that he should adopt moderation in his economy.

-(Ahmad)

4.   Abdullah-bin-Amr reported that the Messenger of Allah said: When four things are in you, there is nothing against you in the world which may cause your loss; guarding of trust, truthfulness in speech and beauty in conduct, and moderation in food.

-(Ahmad, Baihaqi)

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IV- Lawful and Unlawful Food

(HALAL AND HARAM)

Islamic conception of Halal and Haram governs all the economic activities of man especially in the field of production of wealth and consumption of wealth as well as consumption of food items. But here in this section, we shall confine ourselves to the rules regarding consumption of eatables. However, before making any meaningful discussion it is most appropriate if we reproduce the relevant Verses of the Qur’an and Traditions of Muhammad (PBUH).

Verses of the Qur’an :

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 swineflesh, 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.   Forbidden unto you (for food) are carrion and blood and swine-flesh, and that which hath been dedicated unto any other than Allah, and the dead through beating, and the strangled, and the dead through falling from a height, and that which hath been killed by (the goring of) horns, and the devoured of wild beasts, saving that which ye make lawful (by the death-stroke), and that which hath been immolated unto idols. And (forbidden is it) that ye swear by the divining arrows. This is an abomination…… Whoso is forced by hunger, not by will, to sin (for him) Lo! Allah is Forgiving, Merciful. They ask thee (O Muhammad) what is made lawful for them. Say: (all) good things are made lawful for you. And those beasts and birds of prey which ye have trained as hounds are trained, ye teach them that which Allah taught you; so eat of that which they catch for you and mention Allah’s name upon it, and observe your duty to Allah. Lo! Allah is swift to take account.

-(5:3-4)

4.   This day are (all) good things made lawful for you. The food of those who have received the Scripture is lawful for you, and your food is lawful for them. And so are the virtuous women of the believers and the virtuous women of those who received the Scripture before you (lawful for you) when ye give them their marriage portions and live with them in honour, not in fornication, nor taking them as secret concubines. Whoso denieth the faith, his work is vain and he will be among the losers in the Hereafter.

-(5:5)

5.   O ye who believe! Forbid not the good things which Allah hath made lawful for you, and transgress not, Lo! Allah loveth not transgressors. Eat of that which Allah hath bestowed on you as food lawful and good, and keep your duty to Allah in Whom ye are believers.

-(5:87-88)

6.   O ye who believe! Strong drinks and games of chance and idols and divining arrows are only an infamy of Satan’s handiwork. Leave it aside in order that ye may succeed. Satan seeketh only to cast among you enmity and hatred by means of strong drink and games of chance, and to turn you from remembrance of Allah and from (His) worship. Will ye then have done?

-(5:90-91)

7.   To hunt and to eat the fish of the sea is made lawful for you, a provision for you and for seafarers; but to hunt on land is forbidden you so long as ye are on the pilgrimage, Be mindful of your duty to Allah, unto Whom ye will be gathered.

-(5:96)

8.   Say: The evil and the good are not alike even though the plenty of the evil attract thee. So be mindful of your duty to Allah. O men of understanding, that ye may succeed.

-(5:100)

9.   Eat of that over which the name of Allah hath been mentioned, if ye are believers in His revelations. How should ye not eat of that over which the name of Allah hath been mentioned, when He hath explained unto you that which is forbidden unto you, unless ye are compelled thereto. But Lo! many are led astray by their own lusts through ignorance. Lo! thy Lord, He is best aware of the transgressors.

-(6:118-119)

10.  And eat not of that whereon Allah’s name hath not been mentioned, for Lo! it is abomination. Lo! the devils do inspire their minions to dispute with you. But if ye obey them, ye will be in truth as idolaters.

-(6:121)

11.  Say: I find not in that which is revealed unto me aught prohibited to an eater that he eat thereof, except it be carrion, or blood poured forth, or swine-flesh-for that verily is foul – or the abomination which was immolated to the name of other than Allah. But whoso is compelled (thereto) neither craving nor transgressing, (for him) Lo! your Lord is Forgiving, Merciful.

-(6:145)

12.  O Children of Adam! Look to your adornment at every place of worship, and eat and drink, but be not prodigal. Lo! He loveth not the prodigals. Say: Who hath forbidden the adornment of Allah which He hath brought forth for His bondmen, and the good things of His providing? Say: Such, on the Day of Resurrection, will be only for those who believed during the life of the world. Thus do We detail Our revelations for people who have knowledge. Say My Lord forbiddeth only indecencies, such of them as are apparent and such as are within, and sin and wrongful oppression, and that ye associate with Allah that for which no warrant hath been revealed, and that ye tell concerning Allah that which ye know not.

-(7:31-33)

13.  So eat of the lawful and good food which Allah hath provided for you, and thank the bounty of your Lord if it is Him ye serve. He hath forbidden for you only carrion and blood and swine-flesh and that which hath been immolated in the name of any other than Allah; but he who is driven thereto, neither craving no transgressing, Lo! then Allah is Forgiving, Merciful. And speak not, concerning that which your own tongues qualify (as clean or unclean), the falsehood: “This is lawful, and this is forbidden,” so that ye invent a lie against Allah. Lo! those who invent a lie against Allah will not succeed.

-(16:114-116)

14.  That they may witness things that are of benefit to them, and mention the name of Allah on appointed days over the beast of cattle that He hath bestowed upon them. Then eat thereof and feed therewith the poor, unfortunate.

-(22:28)

15.  That (is the command). And whoso magnifieth the sacred things of Allah, it will be well for him in the sight of his Lord. The cattle are lawful unto you save that which hath been told you. So shun the filth of idols, and shun lying speech.

-(22:30)

16.  And for every nation have We appointed a ritual, that they may mention the name of Allah over the beast of cattle that He hath given them for food, and your God is one God, therefore, surrender unto Him. And give good tidings (O Muhammad) to the humble.

-(22:34)

Ahadith of Muhammad (PBUH):

1.    Jaber reported that the Messenger of Allah made unlawful (that is) on the day of Khaiber the domestic asses, meat of mules, every beast of prey having a fang and every bird having a talon.

-(Tirmizi (Rare))

2.   Khalid-bin-Walid reported that the Messenger of Allah prohibited the eating of the meat of horses, mules and asses.

-(Abu Daud, Nisai)

3.   Abu Waqad Laisi reported that the Prophet came to Madinah and they had liking for humps of camels and for cuttings of the tails of sheep. He said: What is taken off from animals while they are alive is a dead thing. It shall not be eaten.

-(Tirmizi, Abu Daud)

4.   Ibn Omar reported that the Messenger of Allah said: Two dead things and two bloods have been made lawful for us: the dead things are fishes and locusts, and the blood are liver and spleen.

-(Ahmad, Ibn Majah, Darqutni)

5.   Abu Zubair reported from Jaber who said that the Messenger of Allah said: Eat what the sea throws up (fish) and is left by the tide, and don’t eat what dies therein and floats.

-(Abu Daud, Ibn Majah)

6.   Jaber reported that the Messenger of Allah said: There is no animal in sea which Allah has not but made pure for the children of Adam.

-(Darqutni)

7.   Ibn Omar reported that the Messenger of Allah prohibited the eating of filthy animals and their milk.

-(Tirmizi)

8.   Abdur Rahman-bin-Shibl reported that the Prophet prohibited the eating of the meat of lizards.

-(Abu Daud)

9.   Jaber reported that the Prophet prohibited the eating of cats and taking its price.

-(Abu Daud, Tirmizi)

10.  Abu Musa reported: I saw the Messenger of Allah eating fowls.

-(Bukhari, Muslim)

11.  Ibn Aufa reported : We fought along with the Messenger of Allah on seven expeditions and ate locusts with him.

-(Bukhari, Muslim)

12.  Safinah reported : I ate with the Messenger of Allah the meat of a bustard (bird)

-(Abu Daud)

13.  Jaber reported that the Messenger of Allah said: There is no animal in sea which Allah has not but made pure for the children of Adam.

-(Darqutni)

Rules and Regulations :

1.    From the above verses of the Holy Qur’an and Traditions of Prophet Muhammad (PBUH) it is very clear that prohibited (Haram) items of food have been mentioned by Islam in unambiguous terms. Following eatables have been especially declared haram or unlawful by the Qur’an and the Sunnah:

1)       All animals and birds which die of themselves without being slaughtered in the name of Allah. These include animals strangled to death, or beaten to death or killed by a fall or attacked by horns and killed, or torn to death by beasts.

2)       Blood

3)       Swine – flesh.

4)       Food on which Allah’s name is not taken or meat of even lawful animal which is not slaughtered in the name of Allah, or which is slaughtered in the name of other than Allah.

5)       Everything which is offered to idols.

6)       All beasts and birds of prey i.e. all quadrupeds that seize prey with teeth such as lions, tigers, leopards, jackals, etc, and all birds such as hawks, kites, crows, raven, etc. which attack with claws.

7)       All unclean things repugnant to health and morality. These include dogs, cats, mules, horses, asses, lizards.

8)       Wine and all other intoxicants.

9)       All the food items though lawful but acquired by unlawful means.

2.   Principle of necessity however makes temporarily an unlawful thing lawful. However this principle can be applied only where there is real necessity and not merely an excuse. For example if someone is dying of hunger and he has nothing to save his life except a dead animal or swine-flesh to eat, then he can take it. Similarly a sick person can take alcohol or wine provided a doctor certifies that he would die if he is not instantly given that. According to the Qur’an, following two conditions should be kept in view while making use of a haram thing, namely :

(a)     that such a thing should not be taken with a view to rebel against Allah or to break the law of Allah and

(b)     that such a thing should be taken only in a minimum possible quantity just with a view to save life.

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V- Standard of Living

Standard of living is generally understood to refer to the mode of living and level of comforts a person enjoys in society. But according to economists, standard of living means the minimum amount of necessaries and comforts which man regards absolutely essential for him and for the acquisition of which he can make any sacrifice.

Islam has not decreed any fixed standard of living with any minimum or maximum ceiling for its followers. Adoption of standard of living has been by and large left to the discretion as well as to the conscience of the individual. However, it is the basic principle of the economic system of Islam that every citizen of an Islamic state should have at least basic necessaries of life. So in a society where poverty, misery and want is prevailing, no individual can be permitted to enjoy comforts of life although he is very rich, until and unless every other individual is provided with basic human needs. But with the rise of general level of prosperity in the society, those who can afford are permitted to enjoy comfortable life. In any case Islam does not permit life of luxury to any Muslim even though he is very rich. Moderation in life is the general Islamic principle which should not be lost sight of in adopting a lifestyle.

Teachings of Islam generally recommend that one should lead a life of simplicity and austerity. For a Muslim the Prophet of Islam and his companions are role model. Let us quote some Ahadith and traditions to see how the Prophet and his successors, named in history as Righteous caliphs, lived.

1.   The Holy Prophet once remarked: “Successful is the man who has acted on the principles of Islam and lived on simple necessaries of life”.

-(Ahmad, Tirmizi)

2.   Jabir bin ‘Abdullah reported that Allah’s Messenger (may peace be upon him) said: “There should be a bedding for a man, bedding for his wife and the third one for the guest, and the fourth one is for the Satan.”

-(Bukhari, Daud)

3.   ‘Ubaidullah bin Muhdin al-Khutami reported on the authority of his father with whom he had cordial relations that the Messenger of Allah (may peace be upon him) said: “If anyone among you is secure in mind in the morning, healthy in body, possessed of food for the day, it is as if the whole world had been brought into his possession.”

-(Tirmizi, Ahmad)

4.   ‘Uthman bin ‘Affan reported that the Apostle of Allah (may peace be upon him) said: “The son of Adam has no right except to the following: a house in which he lives, a garment with which he conceals his private parts, dry bread and water.”

-(Tirmizi)

5.   Abu Umamah reported the Apostle of Allah (may peace be upon him) as saying: “The most enviable of my friends in my estimation is a believer with little property who finds pleasure in prayer, who performs the worship of his Lord well, who obeys Him in secret who is obscure among them, who is not pointed out by people, and whose sustenance is bare sufficiency, with which he is content.” Then he snapped his fingers and said: “His death will come up speedily, the women who mourn over him will be few and what he leaves will be little.”

      And with this chain of transmitters, it has been reported from the Apostle of Allah (may peace be upon him): My Lord offered to turn the valley of Mecca into gold for me but I said: “No, my Lord, but let me have enough to eat a day and be hungry on the other.” He said this thrice or so when I am hungry I shall make supplication to Thee and make mention of Thee and when I have enough shall thank Thee and praise Thee. And he (the narrator) said: “This is a hasan hadith.

-(Tirmizi)

6.   ‘A’isha reported: We the family of Muhammad (may peace be upon him) used to spend (the whole) month in which we (did not need to) kindle the fire as (we had nothing to cook); we had only dates and water (to fill our bellies).

-(Bukhari, Muslim)

7.   ‘A’isha reported: Never had the family of Muhammad (may peace be upon him) eaten to the fill since their arrival in Madinah with the bread of wheat for three successive nights until his (Holy Prophet’s) death.

-(Bukhari, Muslim)

8.   It is reported about Umar, the second Caliph, that Utbah-bin-Farqad, a governor of some province, once visited the Caliph while he was taking his meals. The governor seeing his coarse food, remarked, “why don’t you take food made of fine flour”? Umar replied, “Ibn Farqad! Is there anyone with greater resources than myself in the land of Arabia at present? Utbah said that there was none with greater resources than you. Then Umar enquired from him saying, “Ibn Farqad! Do all the Muslims get fine flour (to eat)?” He replied in negative. Then Umar said, “I would be a bad ruler if I were to take nice (and good) things for myself and leave the bad ones for the people”.

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