ECONOMIC DISTRIBUTION IN ISLAM
PRESENTED BY
AL-BALAGH FOUNDATION
"Whatever spoils
given by Allah to His Messenger from townspeople belongs to Allah and to
the Messenger, and to the nearest of kin, and to the orphans, and the
indigent, and the wayfarer, so that it may not circulate amongst the
rich of you. And what the Messenger gives you, take it then; but forsake
what he forbids you. And venerate Allah, for He is stern in
retribution."
Holy
Qur'an (59:7)
"Were it my money
I would have distributed it among them equally. But it is Allah's."
Imam
Ali (a.s.)
PREFACE
Praise is due to
Allah for His explicit and implicit favours. Peace and blessings are on
the brilliant light, the giver of good tidings and warnings, our master
Muhammad and on his infallible household and the righteous among his
companions.
Today, the world
appears to becoming more lost in self-generated chaoses economic
problems take precedence over all other hardships and haunt the rulers
of both the Eastern and Western blocks.
If the West suffers
from high unemployment, high inflation...etc., the East complains of
decline in production, shortages in the supply of the basic necessities
of life... Both capitalism and socialism, including before being
developed into communism, are not only retracting their theoretical
slogans and renouncing their doctrinal principles, they are nearly
perishing as each are riddled with ambiguities and shortcomings that
have failed to address even the most fundamental issues of con temporary
society.
Satellite states,
like in the Arab world, have been dominated by the Western democracies
and as a result, have been misled in setting up capitalistic systems or
they have reluctantly turned tificsocialism. The result from both should
announce their ideologies has been only bitter disappointment. Nothing
has remained in their hands except the ashes of aping foreigners, which
are being scattered by the piercing wind of the Islamic movement.
Both the East and
the West have claimed their absolute dependence on the outcome of
abstract theories, not only in the fields of material sciences but even
in their ideological and philosophical views with regard to the
universe, life and man. Each attach the uppermost importance to tangible
experiments to prove facts and adopt the ensuing results. But, contrary
to all their claimed developments, the examples of socialism and
capitalism in practice have proved to be fiascoes, neither imparting
happiness to man nor satisfying his basic needs, both physical and
spiritual; in failing to achieve worldwide security or putting an end to
global catastrophes, instead cultural erosion and moral collapse,
continue to increase unabated, while there has been no sign of
pinpointing the root causes of anxiety and psychological misery that is
sweeping virtually all nations today.
As the Foundation
presents this booklet about economic distribution in Islam, free of
charge, it is a single proof of the greatness of Islam and looks forward
to the day when humanity will shake worldly dust of fits communities and
become arrayed with celestial robes to walk in the light of Islam, where
happiness can be won in both this life and the Hereafter.
"...and to
whomever Allah does not give light, he has no light."
Holy
Qur'an (24:40)
Al-Balagh
Foundation
ISLAM'S CARE FOR
MAN'S LIVELIHOOD
Today, economic
problems come at the head of man's present plights. They may be
considered the root of life's problems that leave a pervasive impact on
man's material interests and social conditions. The result has a direct
effect not only on the life of the individual but also on the community
and on the level of their material progress and civil development.
Economic conditions
of the ummah (Muslim community), like elsewhere, have a backlash on
security and stability, and consequently, advances in health, scientific
gains and the process of achieving social justice. In Islam, life's
stability is viewed as a base in up a committed Muslim community.
Similarly, catering man's basic necessities is a factor conducive to
solidifying piety and winning divine rewards in the Hereafter.
Present life and the
Hereafter, economic welfare and moral and spiritual ascendancy are
tightly connected together through a sound insight in having
all-embracing way of life, which only Islam can offer.
Allah, the Exalted,
says:
"And seek by
means of what Allah has given you the future abode, and do not neglect
your portion of this world,..."
Holy
Qur'an (28:77)
A Prophetic
tradition from the Holy Messenger (s.a.w.) pointedly records:
"He is not from
us who gives up his worldly life in favour of his Hereafter, nor is he
who gives up his Hereafter in favour of his worldly life."
The Prophet (s.a.w.)
is further quoted to saying:
"How excellent is
wealthiness in strengthening man's fear of Allah".[1]
Imam al-Sadiq (a.s.),
in interpreting the following verse,
(...Our Lord!
grant us good in this world and in the Hereafter, and save us from the
punishment of the fire) (Qur'an
2:201) has elaborated that the good referred is associated together
in seeking the pleasure of Allah and Paradise in the Hereafter and the
provision and good morals in worldly life.[2]
Imam al-Sadiq (a.s.)
is quoted himself to have said:
"There is no good
in him who does not like to collect wealth lawfully, by which he
satisfies his needs, pays off his debts and keeps up his relations with
his relatives".[3]
"How excellent is
worldly life when it helps one to prepare oneself for the Hereafter".
"Wealthiness that
prevents you from wronging others is better than poverty that leads you
to do evils."[4]
The Prophet (s.a.w.)
has also said:-
"O Lord! make
bread blessed for us. Do not separate us form it. If it were not for
bread we would not have kept up prayers, fast not have discharged our
divine duties."[5]
"It is better for
the faithful to wake in the morning or in the evening at the loss of a
beloved one than to go in the morning or the evening plundering others'
property. We take refuge in Allah from plundering others' possessions."[6]
Through these
Islamic texts about the importance of the economic side of man's life,
the role of the growth of money and wealth in a Muslim's life, in
relation to his quest on earth can be seen. They present a clear
understanding of Islam's concern with economic life and the necessity of
fair distribution of wealth, and the providing of a satisfactory
standard of living to every individual so as to keep his faith sound and
his life stable.
Based on this plain
concept is Islam's stress on man's managing his financial life and its
concern to set up a fair economic system based on the belief in man's
lawful right to satisfy his natural needs. These include providing an
adequacy of foodstuff, clothing, residence and the rest of material,
ideological and psychological needs on whose availability, the justice
of an economic system and the betterment of the community's welfare
depend.
Qur'anic ayahs
(verses) and Prophetic traditions are bountiful in dealing with thc
concerns of everyday economic life of individuals. So exactly and
meticulously they attend to production, earnings, distribution of
wealth, management of money and all aspects of the economy that they
never fail to draw admiration of economists and political scientists the
world over.
How excellently
perfect is the Qur'anic concept of Islam's view of daily economic life
in which it confirms man' s right to gain comfort. It is vividly
expressed in this Qur'anic address to Adam (a.s.):
"Surely it is
(ordained for you that you shall not be hungry therein nor bare of
clothing."
Holy
Qur'an (20:118)
Man's economic needs
should be met, whether he himself, achieves this goal or someone else,
be it an individual, a group of people or the state. The following verse
enriches this concept:
"...so let them
worship the Lord of this House, Who feeds them against hungry and gives
them security against fear."
Holy
Qur'an (106:3-4)
It makes it clearer
and more positive the connection of Allah's worthiness of being
worshipped to favouring man by providing his basic necessities of life.
Tackling starvation and furnishing the basic economic needs of man, in
the shadow of peace and security and is explained by this verse. It is a
sacred feature of man's relationship with Allah and a stimulus to
worship and submit to His will.
It is quite evident,
in Islam's view, that the issues raised and questions emerging from
thanksgiving, or to which worship is related, must be the focus of man's
concern. They must be provided, for they form the path leading to
worship and the causes of thankfulness and gratitude.
In a nutshell,
Islam's view of man's rights to earn a daily living, can be outlined
as:-
1. Money and
property are Allah's. People are equal in gaining them and making use of
them. Imam Ali (a.s.) is reported to have said:
"Were it my money
I would have distributed it among them equally. But it is Allah's."
2. Man has an
inalienable right to earn his livelihood. Under no circumstances should
he be deprived of it and at the time of infirmity or incapability, it
must be provided for him.
3. Man is obliged to
exert his utmost efforts in working and utilizing nature's resources to
his interests. Allah, the Exalted, says:
"...therefore go
about in the spacious sides thereof, and eat of His provision, and to
Him is the return after death."
Holy
Qur'an (67:15)
4. The system of
economic life and the methods of earning money, distributing wealth and
consumption should be in accordance with a specific moral and legal
line. Man's freedom and his economic rights should be similarly
subjected to this lawful commitment, which safeguards the rights of all
and balances everyone's interests.
MISCONCEPTIONS
Two main points
related to the economic system and the distribution of wealth and
productivity in Islam, need further consideration as a prelude to delve
into related issues. Primarily they are:
1. Islamic economic
thought has become vague in the minds of many scholars and cultured
people and has led them to deny the existence of such system in Islam.
This has been caused on the basis that Muslim thinkers have not studied
economic and financial percepts and concepts and presented them in a
related way in which contemporary thought has tackled them and treated
within modern idioms and methodology.
It is due to this
lack of development that Islamic economic thought has remained texts and
concepts scattered in the Holy Qur'an, books of traditions, books of
history and Islamic studies on fiqh (jurisprudence).
Muslim researchers
did not consider them except in the recent past and in a limited and
narrow scope. The need has been to have them to be more meticulously
examined, gathered, studied, analyzed, deduced and reshaped and where
the outcome should be easily comprehensible and encapsulates all man's
economic problems as well as covering all related aspects, such as the
themes of wealth, its production and distribution within the Muslim
community.
In respect, the
fuqaha' took great pains to study these items extensively on the
basis of fiqh. They also examined zakat (poor-rate),
khums (an Islamic tax), kharaj (land tax levied on
non-Muslims), working systems for companies, trade, ijarah
(hiring someone or something for specific purposes), hawalah
(transfer of debt from one person to another), purchases, usury,
farming, speculation, usurpation, property, conduct of business...etc.
By so doing, they provided basic ideological material conducive to form
an economic view, and a clear-cut viewpoint on an Islamic economic
system. Many contemporary Muslim intellectuals have made use of this
basic ideological material and studied economic systems, ownership,
distribution, consumption...in its light. They have also developed it in
analyzing production relationships and offering an explanation to
economic problems and so forth.
When Muslim
intellectuals systematically delve into this field, in line with Islam's
methodology of research and employing a comprehensive economic method,
an economic overview can be presented, that make up entire systems
providing solutions for man's problems, for which he has failed to find
an answer. Instead man has been left groping in the long dark tunnels of
the communist, socialist and capitalist theories, when satisfactory
answers are at hand to alleviate doubts adduced by the enemies of Islam.
Such have spared no effort to present, to the sons of Islam and others,
that Islamic economic thought is a shallow mould, which is unable to
accommodate today's problems. They charge Islam, due to their ignorance,
obstinacy, and fear from its justice, as well as its threat to their
boundless self-centeredness and greed, that it falls short of
successfully treating the more complicated daily economic issues.
Islamic economic system is still, as they maliciously claim, composed of
a set of varying charity-oriented questions and moral commandments,
which cannot tackle deep-seated problems, nor can it resolve the
ever-complicated crises of inhumanity because of the immense phenomena,
related to financial considerations present in human society.
These efforts are
clearly made in a bid to turn attention of Muslims and others from
returning to an economic system that frees humanity from exploitation,
injustice and avarice and leads it to an economic life of welfare, where
man finds comfort, care and dignity.
2. The second
misconception, which must be warned of, is the mixing up of Islam with
other economic systems and without distinguishing between the two. Many
researchers and academics, be they Muslims or non-Muslims still mingle
the Islamic economic system with the capitalist and social systems.
Even, some of them go to the extent of mixing it up with the communist
systems. This confusion can be ascribed to the comprehensible concepts
found in Islam, including the principles of freedom, sponsorship,
insurance or through the intervention of the Islamic state in directing
the economy and keeping watch over the distribution and production..
etc.
Those, who examine
the conception of economic, political and individual freedom in Islam,
look at Islam within a capitalist framework. Yet those, observe Islam's
rejection of, for instance, the capitalist amassing of wealth or the
state's role in economic life, think Islam is a socialist system.
Re-examining these
ideological aspects and analyzing them scientifically, meticulously and
unbiasedly, it will be noticed however, that there is a wide gap between
Islam's view and cures and those of capitalism and socialism. The only
conclusions that can be made about attempts to converge manmade systems
with Islam is that they are clear distortions in line with other
misconception that are invented to belittle the everlasting message of
the Holy Prophet (s.a.w.).
To emphasize the
difference, the following four points underline the key difference
between Islam and these two ideological system, in particular, and other
social and political systems, in general:
1. Islam differs
from socialism, capitalism and communism and other theories and
perspectives in its ideological and doctrinal bases. Islam is a Divine
Message with a special conception of the universe, life and man. It
basically disagrees with socialist and capitalist views, which have
their roots in their materialistic vision that has no religious base,
nor any belief in Allah.
Socialism,
capitalism and communism and the like are merely concepts devoid of
spiritual and moral values. The distance between them and Islam is
unmistakably great. Islam has an all-embracing ideological and
legislative make-up. In it, no barriers are to be found between morals,
laws, worships, concepts and existence.
2. Islam differs
from all man-made systems in that it has a lawful executive framework,
which exactly expresses political, economic, and social concepts.
Regarding the social system[7], laws, which are the second stage of its
ideological ladder, are based on founding principles of their own. They
manage related affairs quite differently from man-written laws and
legislation, in all domains whether they be economical, political,
sociological, or appertaining to individual behaviour...etc.
Such matters as
ownership, investment, economic, consumption are tackled in a unique way
by Islam.
3. In its aims and
objectives, Islam is distinguished from other systems, like, it differs
from them on the basis of contents and the legal organization of life.
It treats related subjects in separate ways with specific points. The
ultimate goal of Islam is to worship and seek the pleasure of Allah, the
Exalted.
In implementing the
divine law and adhering to the divine order, a Muslim demonstrates he is
a worshipper. His objective is to seek the reward and pleasure of Allah,
the Exalted.
Contrarily, the
human objective in capitalist and socialist societies is purely a
materialistic one, expressed in terms of materialistic gain regardless
of the cost and fall out on society.
4. Even though there
is a sort of analogy between Islam and other systems in certain
respects, Islam has its own way and method of implementing its economic
concepts and objectives.
For example, Islam
believes in social justice and so it adopts just principles in
distribution and production growth.
Socialism and
capitalism attempt to call for similar concepts, which can be seen as
generally logical and which man, by no means, can shun. But in trying to
develop the conceptions and implement them, we will find the difference
between Islam and secular systems in both method and way. In capitalism,
freedom knows no boundaries. In theory, individuals can do what they
desire to. In doing so, it believes that the non-existence of limits or
restrictions results in economic freedom, in competition and the
increase of production. But to achieve a suitable and satisfactory
economic level is for all people, makeshift and inexorable laws have to
be enforced, based upon such theories as the laws of wages, supply and
demand...etc. while, on the other hand, socialism subscribes to the
methods of confiscating the sources of wealth and means of production.
The state, thanks to this system, becomes a massive capitalist party
monopolizing all means of economic resources and turns individuals into
production units, who take nothing from the fruit of their toil except
that which the state allows them to have.
Unlike these two
systems Islam adopts its own methods. It never opens the gates for
individual selfishness to flourish like in capitalism, nor does it
confiscate the means of production and acquiring wealth, turning people
into machines on behalf of the state, like socialism. Islam believes in
individual ownership, community ownership and state ownership, as it is
expounded in the books of fiqh, traditions and in the Holy
Qur'an. Lest selfishness and urges of greed prevail, and to prevent
exploitation and economic injustice from sweeping over the community,
Islam has laid down lawful and moral restrictions related to ownership,
investment and consumption in defense of manipulation and deprivation.
The aim, which has
in view, as duly explained, is to liberate man from both the greedy
capitalist grip solidified by the democratic system and state capitalism
thrust upon productive individuals in the socialist system by means of
coercion and force, which are the monopoly of the government. In
conformity with a delicately set economic plan, Islam grants freedom and
responsibility to the Muslim individual and community within bounds so
each balance the other.
NATURE OF ECONOMIC
PROBLEM
The central question
which presents itself in the world of economics and wealth and which
needs a comprehensive and exact answer is: What is the economic problem
and what is its cause?
The answer to this
question depends upon what is the approach and the nature of the system
chosen. The identity of the economic system, which manages the
distribution of wealth among human beings, conversely is outlined in
accordance with the general comprehension of the problem and its nature.
The solution to any economic problem thus lies within the system, in its
formula. It gives the answer to the question, what the economic problem
is and how it can be dealt with.
To analyze the
problem overall from a philosophical point of view needs a comprehensive
grasp of the nature of both man and wealth, the value of each and their
significance in life as a prerequisite. It further relies on a deep,
exact and efficient comprehension of the problem on one hand, and on the
other, an objective analysis of the implemented system, which is immune
to any prejudice that may caused by the personal bias of the concerned
economist and those who invented its perspectives.
These factors, put
together, help to give the shape of the answer and to plan an economic
system with its stated hallmarks.
Now, let us see what
answer Islam gives to our question: What is the economic problem and
what is its mainspring?
1. Allah, the
Exalted, says:
"Corruption has
appeared in the land and the sea on account of what the hands of people
have wrought, that he may make them taste a part of that which they have
done, so that they may return."
Holy
Qur'an (30:41)
2. And Allah has
also said:
"And you love
wealth with exceeding love."
Holy
Qur'an (89:20)
3.
"Decked out fair to mankind is the love of
desires -Women, children, hoarded treasures of gold and silver, marked
horses, cattle and tilth. That is the enjoyment of the life of this
world; but Allah - with Him is the fairest return. Say: 'Shall I tell
you of better than that?' For those that are godfearing, with their Lord
are Gardens underneath which rivers flow, therein dwelling forever,
purified spouse, and Allah's good pleasure. And Allah sees His
servants."
Holy
Qur'an (3:14-15)
4.
"...most surely man is ungrateful to his
Lord. And most surely he is a witness of that. And most surely he is
tenacious in the love of wealth..."
Holy
Qur'an (100:6-8)
5.
"And those who made their abode in the
city and in the faith before them love those who have fled to them, and
do not find in their hearts a need of what they are given, and prefer
(them) before themselves though poverty may afflict them, and whoever is
preserved from the niggardliness of his soul, these it is that are the
successful ones."
Holy
Qur'an (59:9)
6.
"Therefore be careful of (your duty to)
Allah as much as you can, an hear and obey and spend, it is better for
your souls; and whoever is saved from the greediness of his soul, these
it is that are the successful."
Holy
Qur'an (64:16)
7. The Messenger of
Allah (s.a.w.) is reported to have said:
"Refrain from
doing injustice, for it is the darkness of the Judgement's Day. Avoid
misery, it was misery that cut down those who were before you. It made
them shed their blood and do haram (what is forbidden and harmful)".
8. And the Holy
Prophet (s.a.w.) is also quoted to have said:
"Two fierce
wolves entering a pen of sheep are not as much harmful as avarice and
love of a social rank to the faith of a Muslim."[8]
Examining these
quotations and compile their content, the following conclusions can be
reached:
1. In the first
quotation, the Qur'an blames man for causing his own problem.
Corruption, be it political, economic or moral, is only man's making.
Man encapsulates a host of stimuli and desires and he himself is spurred
on to extremes in peculiar proclivities, to cause corruption, injustice
and tyranny under which humanity suffers greatly.
"Corruption has
appeared in the land and the sea on account of what the hands of people
have wrought, that he may make them taste a part of that which they have
done, so that they may return."
Holy
Qur'an (30:41)
2. Quotations 2,3,4
and 8 emphasize that man' s selfishness, avarice, his excessive love for
properly and wealth and his tendency to amass them, is the main cause of
all his daily problems, in general, and his economic problems, in
particular.
3. Quotations 5,6
and 7, from the Qur'an and holy Prophetic traditions, how that avarice
itself which is a vice used with great eagerness and desire to obtain
and keep wealth away from the bands of others, is the latent, effective
factor behind man's greed and his predilection to monopoly wealth and
deprive others from it.
In summary, we can
assert an important fact in the world of economics, as clearly stated by
Islam and known as the causeehind the problem of wealth distribution, is
man's self-centeredness and his greed. For the worlds of the holy
Qur'anic verses and Prophetic traditions lay great stress on avarice and
greed as the root causes of the economic problems in the fields of
distribution and consumption.
This view rules out
the effect of external conditions, including means of production,
whether in abundance or scarce, and distribution, for man, himself,
controls distribution, His will controls it. His awareness identifies
his view of justice, the value of money and wealth and the meaning of
life. It is this very awareness that principally outlines the way he
adopts in dealing with himself and others.
Everywhere and every
time subjective factors are the root causes of the problems and the
sources of economic injustice, regardless of the variation in
conditions, means and quantity of production, which tend themselves to
be by-products resulting from the original misdiagnosis.
The only way to save
man from economic injustice and confusion is his daily life, re-shaping
his existence and re-formulating his conceptions, his view of life,
money, wealth, profit and moral pleasure, in a sound and objective way
and in harmony with the Qur'an and in agreement with its deep,
analytical views.
Allah, the Exalted,
says:
"...surely Allah
does not change the condition of a people until they change their own
condition;..."
Holy
Qur'an (13:11)
Unless an
independent, economic system is adhered to this change cannot be fully
successful; a system, which takes upon itself the task of
re-distributing human wealth and managing economic life in agreement
with the principles of Islamic justice and equality and not on
high-fluting theories that lose the essence of what the basic problem
is:
Allah, the Exalted,
says:
"And that if they
should keep to the (right) way, We would certainly give them to drink of
abundant water."
Holy
Qur'an (72:16)
"And if the
people of the towns had believed and guarded (against evil) We would
certainly have opened up for them blessings from the heaven and the
earth..."
Holy
Qur'an (7:96)
There is no way to
better man's life other than effecting a complete, psychological and
ideological transformation. Yet to achieve this, a just system and law
must be brought about, both socially and legally, to serve as a prelude
in the building of a human community, where man can bask in
righteousness and happiness and taste the flavor of freedom and dignity.
The Qur'an, in many
of its ayahs and conceptions, emphasizes this method of transformation:
"until they
change r own condition". "and that if they should keep to the (right)
way". "believed and guarded (against evil)."
By scrutinizing
these words, we can arrive at the conclusion that the Qur'an made
psychological change, and treading on the right path (shari'ah
and the Divine system), having faith in them and insisting on adhering
to their profound principles. Islam is prerequisite to human change for
the better and the sources of good and man's economic welfare.
This is the true
dimensions of the problem and overcoming it. But what of the external
factor that perpetuate and self-propel the ill-effects?
EXTERNAL FACTORS
Identifying human
faults as an internal cause of the economic problem, Islam turns its
attention to specify the external factors, which constitute the chief
reasons behind exacerbating the problem. Islam, attributes the economic
problems to two factors:
1.The Human Factor.
The subjective one
and root cause as already has been explained.
2.External Factors.
The objective ones.
These factors can be deduced, by concerned researchers of Islamic
economics, from the sources of legislation, morals, and concepts that
deal with the social and economic aspects of man's life. Briefly they
can be summed as:
1. INADEQUATE
PRODUCTION.
2. ILL-DISTRIBUTION.
3. ILL-CONSUMPTION.
By referring to the
Qur'an, Prophetic Sunnah, books of fiqh, studies on morals, we
can compile many texts, principles and thoughts which deal with each of
these causes. To present a more clearer picture of the Islamic view of
the economic problem, it is necessary to consider all three causes
separately.
1- INADEQUATE
PRODUCTION:
The main cause of
poverty as well as being a principle factor behind the economic problem,
under whose burden man is still suffering, is the decline in production
in the view of Islam. That is why Islam has focused attention on it and
blamed two main factors for it:
A. Unemployment and
disusing of human resources:
Islam looks upon
work as a holy and esteemed asset. It puts it on the same footing with
jihad and worship. The Prophet (s.a.w.) is reported to have said:
"Worship is of
seven parts the best of which is seeking halal (lawful) provision."[9]
Islamic traditions
and texts dealing with the importance of work are bountiful. They have
one aspect in common urging man to work, mobilizing human beings to
raise their production capabilities and fighting sloth and unemployment
as the prime reasons of poverty and materialistic and social decline.
Of the traditions
reported in regard to this point is one quoted from Imam Ali (a.s.):
"When things
coupled, sloth and helplessness got together and engendered poverty."
Imam al-Ridha (a.s.)
quote his father Imam Musa al-Kadhim (a.s.), on the same subject that he
said to one of his sons on his death-bed:
"Beware of
laziness and boredom, because for they prevent you from your share of
this world and in the Hereafter."[10]
B. Ignorance and
lack of experience about methods of productions,
including the
under-utilization of natural resources and man's creative powers. These
factors play a critical and undeniable role in the decline of production
and spread of need and destitution. Islam, for such consideration, urges
Muslims to seek knowledge, make use of natural resources and gain in
knowledge about work and management. The Prophet (s.a.w.) is quoted to
have said:
"Allah surely
loves the trustworthy professional."
Islam works towards
mobilizing man bodily, psychologically and intellectually, employing his
technical and scientific abilities for the sake of production, adequate
supplies of needed commodities, and creating wealth. The Prophet (s.a.w.)
reproached whoever has no interest in increasing his wealth through
halal (lawful) work and expanding his ability to spend and meet his
needs and the needs of his dependants.
In the words of the
Holy Prophet (s.a.w.):
"There is no good
in whoever who does not like earning his living from halal work to
satisfy his needs, pays his debts, and strengthen his ties of kinship".
This Prophetic
tradition emphasizes the necessity of man striving to earn his own way;
that his earnings should outweigh his expenses. The Prophet (s.a.w.)
laid stress Oil this point in:
"relation to the good of his family and the community as a whole".
Islam's plan is
simple and precise, directing man's energies into productive employment
as a moral responsibility and a legal duty that fits into building a
healthy Muslim society, where there is no unmet wanting.
2.
ILL-DISTRIBUTION:
Bad distribution is
the second gravest external cause of the economic problem, which also
results in the spread of poverty and need, and unbalanced economic life.
As clearly seen from secular systems, different social classes have
arisen. One of them lives in the lap of luxury, enjoying every kind of
material pleasure, a massing wealth, monopolizing means and sources of
riches. While the other is hardly able to have daily bread and scrape
together a subsistence living.
This gross
inequality in economic life, which represents a dangerous and harmful
schism in society, has its main causes principally in bad distribution
and the implementation of bland, man-made economic systems which have
their own momentum is aggravating the catastrophe. Feudalism,
capitalism, and communism and the like have merely exacerbated the
crisis all the more.
Ill-distribution,
has a long historic experience, regardless of whatever secular economic
system has been tried. Its consequence of an unjust spread of wealth is
a prime basis of today's social tragedy of mankind.
Such is well
established, by Muslim and non-Muslim experts alike, as exampled by one
report in an Italian publication, and translated and published in the
Kuwaiti daily "al-Qabas", back on August 15-8-1976 in its issue 1525:-
"Experts in the
fields of development, food and population unanimously agree that the
available natural resources in the world are so abundant that they can
meet all the needs of the nations if goodwill was shown and if these
resources were equally distributed among all nations. The root cause is
the unjust distribution of the resources...and the failure of many
nations to win their real independence, decide the fate of their wealth
and distribute it justly and fairly.
"Russian scientist
Ivan Shatilov has also said that cultivated areas now could satisfy the
hunger of tens of billions of people if their crops were distributed
equally and fairly among the nations of the world. He further points
out: 'On the other hand, we must not lose sight of the fact that the
advanced industrialized world has not, sofar, made use of the marine
sources of food. The oceans constitute 71 percent of the total surface
of the earth, whereas they produce no more that 1 percent of man's
foodstuff.'"
Man will never be
able to taste the flavor of happiness and dignity, as historical records
testify, unless he sheds the shackles of short-sighted man-made systems,
and blot out forever their traces in the human community, souls and
life. Such systems proved themselves a failure. They only record their
flagrant, tragic defeat, which victimize humanity and brings forth
unspeakable cries of starvation, wars and deprivations. Man was
metamorphosed into a machine working incessantly in favour of the ruling
classes, whether being individuals as is the case in the capitalist and
feudalis systems, or authorities, and parties as it is in the socialist
and communist systems.
Only when man
recovers his consciousness from the anaesthesia of propaganda
manipulated by those who covet these principles from their won vested
interest and breaks the fetters of servitude which subdues him by force
and coercion, man will see the fountain of light and find the path to an
honorable, free life, where he finds his righteousness and dignity. Only
when man strives to seeks and intensifies his efforts to win good and
happiness will he find the key presented by Islam.
This concise
discourse, is not intended to delve into great detail the major
principles and important lines drawn by Islam in its unmatched economic
system. It is but an outline of its just view.
3. ILL-CONSUMPTION:
The major third
factor conducive to the economic problem and perpetuating the spread of
poverty and destruction of human resources is ill-consumption, which the
misuse of wealth and the non-usage of assets that could preserve and
satisfy human demands in a calculated balanced way.
Like all other
fields, Islam has a unique diagnosis for consumption in its particularly
caring way of embracing a complete formula for life. Its guidelines show
the following steps:-
1. Limiting
Consumption:
Consumption is the
most critical stage in dealing with the wealth and making use of it and
Islam did not neglect this vital area but set a system with clear moral
aspects that controls the process, utilizing the graces and favours
bestowed on man by Allah.
So that man would
not act excessively or unreasonably in regard to consuming life's
resources, Islam projects a well-laid system, calculated and in
accordance with its message and its distinctive way of handling matters
at man's disposal.
2. Prohibition of
Extravagance and Wastefulness:
Extravagance and
wastefulness are nothing but harmful misusages of wealth. Islam exhorted
man to confine himself to the necessities of life and to keep his lusts,
avarice and the untoward behaviour in check.
Allah, the Exalted,
says:
"O children of
Adam! attend to your embellishments at every time of prayer, and eat and
drink and be not extravagant; surely He does not love the extravagant."
Holy
Qur'an (7:31)
"And they who
when they spend, are neither extravagant nor parimonious, and (keep)
between these the just mean."
Holy
Qur'an (25:67)
"And give to the
near of kin his due and (to) the needy and the wayfarer, and do not
squander wastefully. Surely the squanderers are the brothers of the
Satan and Satan is ever ungrateful to his Lord."
Holy
Qur'an (17:26-27)
"And do not make
your hand to be shackled to your neck nor stretch it forth to the utmost
(limit) of its stretching forth, lest you should (afterwards) sit down
blamed, stripped off ."
Holy
Qur'an (17:29)
These exhortation
and restrictions were purely to keep a balanced economy . perfectly
organized. If wealth is employed in the interest of man, used as it was
ordained and planned by Allah, all human needs are met.
Islam, in its
legislation and perceptions, erect a structure of logical bases
compatible with human make-up and instinctive needs.
Because man cannot
always handle wealth, Allah's given services and favours are bestowed
upon him in a strategically productive way, Islam puts before him the
way according to which he can utilize and consume wealth efficiently and
justly. If, however, these are ignored and neglected, the specific
objective outlined by Allah will be lost to man with disastrous
consequences as can be seen by the widespread plight of people all over
the world.
All activities,
including commodities and services, are put into two categories that
best suit their nature, halal (lawful) and the haram
(unlawful). Wine, gambling, revelry, debauchery, wasteful
entertainment...etc, are strictly prohibited because they only dissipate
man's wealth.
Instead of being
wasted in vain, such huge sums of money should be spent in the services
of human society to satisfy fundamental human needs and preserve wealth
from being squandered and lost. It is an ailment that plagued all
societies who lack the sound planning Islam presents to man.
Thousands of
millions of dollars are wasted daily on wine, gambling, extravagant
entertainment, debauchery, as well as on accumulating weapons of mass
destruction and annihilation for wars and terrorizing other nations,
whilst millions of people are straddled with hunger, deprivation and
misery.
Islam makes such
perverse and corrupt consumption haram because its aims are to
employ wealth in fields that secure welfare for humanity.
With its exact and
perfectly planned economic system, Islam has placed in the hands of
mankind the economic gifts of securing the cure of all financial woes
and salvaging an equitable world from the abyss of poverty, deprivation
and injustice in which millions still painfully suffer from and
seemingly will continue to do so with ill-founded man-made equivalents.
GENERAL BASES OF
DISTRIBUTION IN ISLAM
1.The distribution
system of Islam is grounded in a general ideological base that "Allah is
the Only Real Owner."
As for man, he is
not more than a deputizing vicegerent. He can only manage what he owns
within certain limits, specified by Allah.
Allah, the Most
High, says:
"And certainly
you have come to Us alone as We created you at first, and you have left
behind your backs the things which We gave you, and We do not see with
you your intercessors about whom you asserted that they were (Allah's)
associates in respect to you; certainly the ties between you are now cut
off and what you asserted is gone from you."
Holy
Qur'an (6:95)
"Believe in Allah
and His Apostle, and spend out of what He has made to you to be
successors of; for those of you who believe and spend shall have a great
reward".
Holy
Qur'an (57:7)
2.Man has natural,
instinctive needs which must be met, and under no-circumstances can he
be deprived of this right.
The aim of Islamic
economic legislation is to provide needed commodities for man. Thus in
unmistakably made clear in this Prophetic tradition.
"Allah, the
Exalted and mighty, looked at the wealth of the well-off. And He looked
at the destitute. He ordained a portion from the wealth of the rich to
be delivered to the poor to satisfy them. If it had not satisfied them
He would certainly have increased their share."[11]
The ability to earn
wealth is put at man's disposal to better his life. It is not a goal in
itself. Rather it is a means to manage man's economic and daily life.
Wealth, therefore, has a social role. It serves man and makes him attain
a nobler, and more comfortable life. In its distribution, it must be
spread into every cell of the human society's body so that it can cater
for all needs.
"Whatever Allah
has restored to His Apostle from the people of the towns, it is for
Allah and for the Apostle, and for the near of kin and the orphans and
the needy and the wayfarer, so that it may not be a thing taken by turns
among the rich of you, and whatever the Apostle gives you, accept it,
and from whatever he forbids you, keep back, and be careful of (your
duty to) Allah; surely Allah is severe in retributing (evil)".
Holy
Qur'an (59:7)
3.In Islam,
ownership in various forms is lawful
including
individual, communal and state ownerships and which is an axiomatic fact
in fiqh and Islamic legislation.
4.The method of
gaining money, property and economic resources are restricted
to certain laws as
Islam puts restraints on any tendency of greediness or other
unscrupulous motives including exploitation.
Islam adopts two
important methods to tackle this critical point to frustrate the urges
of greediness and exploitation. They are:
A - Rearing and
cultivating Muslim individuals and society, both morally and
spiritually,
in a way that
promotes virtuous aspirations to steer clear of greediness and
selfishness and present the reality of wealth being only transitory
aspects of a temporary life on earth. It is a life that belittles so
much attention being paid to competition and making material gains
merely for their own sake as man's existence has much greater goals to
be achieved for his salvation.
Islam turns its
attention to the process of upbringing and focuses its attention on
developing the spirit of thrift, innovation and productive goals in line
with its cultural values and guidance. Man is advised to overlook the
fierce rat race, which in merely for grabbing more wealth and warns him
not to drown himself extravagantly and excessively in lusts and corporal
pleasures.
Islam calls on man,
to vie with his brothers, to create good and give up a part of his
property if able in favour of others in need. Man is spurred on by
Islamic teachings to shun methods and amass wealth and property, which
pollute the spirit, kill the conscience and dispose man to the wrath of
Allah. In return, man's reward is ensured in the Hereafter. Undesirable
and unproductive ways of accumulating wealth such as usury, hoarding,
cheating and other unprincipled methods are forbidden by Islam.
There are bountiful
texts and concepts in the Holy Our'an and the Prophetic sunnah that
instead nurture a noble human spirit and promote the qualities of
altruism and benevolence deep in man.
Allah, the Almighty,
says in the Our'an:
"And those who
made their abode in the city and in the faith before them love those who
have fled to them, and do not find in their hearts a need of what they
are given, and prefer (them) before themselves though poverty may
afflict them, and whoever is preserved from the niggardliness of his
soul, these it is that are the successful ones."
Holy
Qur'an (59:9)
"Say: In the
grace of Allah and in His mercy, in that they should rejoice; it is
better than that which they gather."
Holy
Qur'an (10:58)
B- Laws are the
second method employed by Islam to limit ways of accumulating riches and
prohibit amassing through unlawful means
that do the utmost
harm to the community and feeds off the blood of the impoverished social
class.
It is the state that
takes the responsibility of achieving economic justice as it is
responsible far justice in every social realm. That is why laws strictly
forbid usury, hoarding, cheating and manipulating prices ...etc. The
state's responsibility is to protect and enforce laws and also to
prevent such unlawful practices.
The letter written
by Imam Ali (a.s.) to Malik al-Ashtar, his governor in Egypt, clearly
testifies to this required intervention, when saying:
"Keep an eye on
the activities of traders and industrialists, whether they are nearby or
live in far-flung areas in your country.
"Let it be known to you, however, that they are usually stingy misers,
intensely self-centered and selfish, suffering from the obsession of
grasping and accumulating wealth. They often hoard their goods to make
more profit out of them by creating scarcity and black markets. Such
practice is extremely injurious to the public on one hand, and defames
the ruler on the other.
"So put an end to
hoarding up wares because the Holy Prophet (s.a.w.) has prohibited it.
Remember that trade should go on between purchasers and suppliers
according to correct measures and weights, and on such responsible terms
that neither the consumers nor the suppliers should have to face losses.
But if traders and industrialists carry on hoarding and black
marketeering, even though you have explicitly warned them earlier, then
you must punish them according to the intensity of their crime."
5. Economic
balances by means of Islamic taxes:
Islam has laid down
certain taxes like zakat (poor-rate) and khums (one-fifth
of a Muslim's income paid to the treasury every year). They are taken
from the well-off according to certain provisions, and delivered up to
the destitute to satisfy their needs, solve the problem of poverty, and
in doing so achieve economic justice. The ultimate goal of Islam here is
to meet the economic needs of all Muslim individuals, so that no one is
left deprived in the whole Muslim World.
Imam Ja'far bin
Muhammad al-Sadiq (a.s.) is reported to have said:
"Surely, Allah
the Almighty and Exalted ordained a portion from the wealth of the rich
to be handed out to the poor which satisfies them. Otherwise, He would
certainly have increased their share. If they, however, remain
unsatisfied, that is because some people deny them their undisputed
right."[12]
In a dialogue
between the Prophet (s.a.w.) and a man who came asking him about faith,
the Prophet (s.a.w.) described zakat as a redress for the poor
and a means to ensure a balance between the needy and the rich.
The man narrated
that he had asked the Messenger of Allah (s.a.w.) what he called for and
describes the following dialogue.
"I call the servants of Allah to serve Allah," the Prophet (s.a.w.)
replied.
"What do you say?,"
I enquired.
"Bear witness,"
the Prophet (s.a.w.) said, "that there is no god but Allah and that
I, Muhammad, am the Messenger of Allah. You must believe in what He
revealed to me, deny the deity of al- at and al-Uzzah, keep up prayer
and pay zakat."
"And what is
zakat?," I asked him.
"The well-off
among us," he told me, "hand
back the money set aside to the poor among us."[13]
Looking at the
statement of the Messenger of Allah (s.a.w.) in his using of the verb
"hand back," the Prophet (s.a.w.) reveals the objective basis on
which the process of economic distribution in Islam depends, and the
secret of the balance of its concept of eeonomic justice in human
society. The Prophet (s.a.w.) thus points out the effective role of
Islamic taxes in addressing defeats in economic life. The reason behind
that, in the light of the Prophet's statement, is that surplus wealth
that ought to be distributed fairly and evenly among individuals, goes
directly, due to mismanagement, to the pockets of the well-off and tips
the scale at the expense of the poor. Hence, the redress is made by
handing back the money to their original and lawful owners, namely the
poor.
The Prophet's
statement sheds a glaring light on Islam's view of one of the main
pillars on which distribution is based.
It is the belief that these taxes are a lawful guarantee to protect the
right that slips out of the hands of the poor, due to the self human
attempts to bend the law or on the account of human failure in raising
itself to the level where it can implement this natural law in economic
life. These taxes underpin the ground on which the pillars of just
distribution stand, in order to preserve the economy's stability, secure
welfare to everyone and ensure balance is addressed on both sides of the
economic scale.
6.Reciprocal social
responsibility:
Reciprocal social
responsibility among Muslims is a further important safeguard towards a
just distribution of wealth and combatting destitution and poverty in
the Muslim community.
From an Islamic
education, Islamic sentiments are developed for a Muslim to feel
responsible for his brother. On no account should be bask in life
pleasures and luxuries whereas his brothers suffer from the severe pains
bitter hunger, and unsatisfied needs.
Islamic law lays
down the principle of reciprocal social responsibility on spiritual and
moral grounds to implement such concerned behaviour. By so doing, Islam
build up a strong, tenacious society, in which the individual shoulders
his duties by identifying with his suffering brothers.
Numerous traditions
and narrations emphasize this principle and urge Muslims to share the
burden uniformly.
The Noble Messenger
(s.a.w.) is quoted to have said:
"Never does he
believe in me who goes to bed full while his neighbour is hungry. Never
shall Allah on the Day of Judgement look with favour at the people of a
place who pass their night satisfied but among them is a hungry one."[14]
He also said:
"Surely he is not
a Muslim who does not take interest in the affairs of Muslims. And
surely he is not a Muslim who hears a Muslim calling for help and does
not respond to his call."[15]
He further said:
"All of you are
leaders and all of you are responsible for your subjects."
On this point Imam
Ja'far al-Sadiq (a.s.) is quoted to have said:
"The right of the
Muslim on the Muslim is that he should never eat his fill while his
brother suffers, never should be quench his thirst while his brother
suffers thirst, never should he clothe himself while his brother suffers
inadequate clothing."[16]
Another tradition
reads:
"Any believer who
denies another faithful something he can certainly offer him or can do
for him, on his own or with others' help, Allah shall certainly
resurrect him on the Day of Judgement black-faced, with withered eyes
and hands tied up to his neck. Someone shall cry out, 'This is the
traitor who betrayed Allah and his Messenger.' Then he shall be ordered
to be thrown into hell-fire."
Deep in themselves,
Muslims feel great human sentiments. With such cooperative, kindly
manners, Muslims treat one another. They only act incompatible ways with
Islam's excellent teachings, which leave their mark far more than any
material and corporal power could do. Muslims move to act, urged by the
reward stored for them and by their implanted benevolence more than by
the whip of the dictatorial authority.
7 Economic
security:
In Islam, state is
liable for the demands and needs of every single subject, be he Muslim
or non-Muslim, should he be unable to provide for himself, through his
own personal resources or his sponsor.
This point is best
explained again in the letter Imam Ali (a.s.) wrote to his governor in
Egypt, Malik al-Ashtar:
"Then I want to
caution you about the poor. Fear Allah about their condition and your
attitude towards them. They have no support, no resources and no
opportunities. They are poor, they are destitute and many of them are
crippled and unfit for work Some of them, come out begging and some (who
maintain self-respect) do not beg, but their condition screams about
their distress, poverty, destitution and wants. So, protect them and
their rights. Allah has laid the responsibility of this on your
shoulders. You must fix a share for them from the government treasury.
Beside this reservation in cash, you must also reserve a share in kind
of crops...etc. from government grain stores in cities, in which such
grain are collected and cultivated on state-owned lands. Because in this
collection, the share of those living far away from any particular city
is equal to the share of those living nearby".
Islamic law, made by
this quotation, allots sums of money from the treasury to support the
infirm and needy, who can no longer work or that their incomes fall
short of covering their expenses. It states clearly the principle the
state's responsibility for economic security that applies to every
citizen, irrespective of his/her religion.
It is narrated that
one day Imam Ali (a.s.) saw a Christian dimmi (non-Muslim citizen
living in an Islamic state) begging. Amir al-Mu'minin (a.s.) asked:
"Who is this?"
"Oh Amir al-Mu'minin!,"
said people, who were present.
"He is a Christian."
"You employed
him," Amir al-Mu'minin (a.s.)
retorted, "until he become old and infirm then you denied him help.
Spend on him from the treasury."[17]
8. Lawful sources
of wealth.
Sources of
ownership, or the means by which man can gain wealth, property and
amenities of life, are looked upon by Islam as important matters, which
define the identity of the economic system, its method of distributing
wealth among members of society, fighting poverty and need, and rooting
out greed, exploitation and unlawful ways of gaining wealth.
Islam sets two key
ways of gaining wealth which are work and need. They are lawfully
accepted ways of ownership.[18]
A- Employment and
natural resources:
One may work in
agriculture, mining, industry or any field of production or one may give
one' s services in the fields of medicine, engineering, transportation,
education, trade...etc. In Islam, employment in any field of lawful
activity, is the chief way of acquiring wealth and money. Islam lays out
great emphasis on the personal role in securing wealth and obtaining
money, as we have previously detailed.
B- Need:
In the same way
Islam made work a legal way of getting money and wealth, it made need a
source of ownership for wealth to fight destitution and poverty. But
ownership here is different from the former one.
For ownership, in
the first case, is the fruit of the direct interaction between man,
nature or raw materials, or services rendered to satisfy some needs. Man
here becomes entitled to ownership in return for the fruits of his
labour.
As for ownership by
need, it is the process of conveying property or wealth from one owner
to another one on account of the need for it by the new owner. In order
of precedence, the latter kind of ownership comes second to the first
one. Ownership by need is placed in the category of owning something by
inheritance and maintenance as in the case given by the husband to his
wife.
The needy, who
cannot work, due to bodily infirmity or can finds no work, has a share
in the money set aside from the taxes of zakat and khums,
or from the money allotted by the state to meet the needs of the
impoverished.
The ultimate result
of this economic system being put into practice is that every single
member of the Islamic community becomes economically secure. He neither
fears poverty nor does he worry about his daily life. On the contrary he
feels secure, and has confidence in the community and state he lives
under its shade.
Once this unmatched
economic system is implemented, and security in welfare prevails along
side with stability. All man's efforts then are channelled into one
conduit, which is the competition to do good and to work for building
and constructing a society far removed from in fighting and aggressive
and destructive erosions.
Praise be to Allah, Lord of the world.
FOOTNOTES
1. Al-Kulaini, al-Kafi,
vol. 5, p. 71,
2. Al-Kulaini, op. cit.
3. Al-Kulaini, op. cit.
4. Al-Kulaini, op. cit.
5. Al-Kulaini, op. cit.
6. Al-Kulaini, op. cit. p. 72.
7. Theory of the social system is the first stage of the ideological
ladder. It is the bases from which laws and legislations are derived.
Social and moral theory is the foundation stone on which man depends to
outline the attitude towards different matters in these two fields. Laws
then come to incarnate the theory and give it a practical quality in the
lives of the individual and the community (like the areas of obligation,
prohibition, permission, unlawfulness and lawfulness).
8. Al-Naraqi, Jami'
al- Sa'adat (Collector of Felicities), vol. 2, p. 46.
9. Al-Harani, Tuhaf al-Uqul an Aal al-Rasul, Mawa'id al-Nabi (Treasures
of Minds about the Household of the Messenger of Allah, Exhortations of
the Prophet).
10. Al-Kulaini, al-Kafi,
vol. 5, p.67.
11. Al-Tabari, Mirza Hussein al-Nuri, Mustadrak al-Wasa'il, chapter on
zakat.
12. Al-Kulaini, al-Kafi, vol. 3, 3rd ed., p. 497
13. Sa'id Hawa, al-Rasul (The Messenger), vol. 1, pp. 121123.
14. Al-Kulaini, al-Kafi, 3rd ed., p. 668.
15. Ibid, p. 164.
16. Al-Kulaini, al-Usul min al-Kafi, vol. 2, p. 170.
17. Al-Hur al-Amili, Wasa'il al-Shi'ah, vol. 6, 2nd ed., p. 49.
18. There are other ways of
ownership in Islam allied to work and need, including inheritance,
maintenance, donation, gifts, profits of endowments...etc, which our
main focus has not separated out. |