What Are the Reasons of Economic Injustice? (2)

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hungryIdentifying human faults as an internal cause of the economic injustice, Islam turns its attention to specify the external factors, which constitute the chief reasons behind exacerbating the problem. Islam attributes the economic injustice 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.

To present a clearer picture of the Islamic view of the economic injustice, it is necessary to consider all these causes separately.

 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:

  1. 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.w.) is reported to have said:

“Worship is of seven parts the best of which is seeking halal (lawful) provision.” 1

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, for they prevent you from your share of this world and in the Hereafter.” 2

  1. 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 knowledge about work and management. The Prophet (s.a.w.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.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 dependents.

In the words of the Holy Prophet (s.a.w.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.w.) laid stress on this point: “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. 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.

 

Source:  Economic Distribution in Islam. Presented by: Al-Balagh Foundation

 

References:

  1. 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).,
  2. Al-Kulaini, al-Kafi, vol. 5, p.67.

 

What Are the Reasons of Economic Injustice? (1)

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IncomeInequalityBy referring to the Qur’an, Prophetic Sunnah, books of fiqh and studies on morals, we can compile many texts, principles and thoughts which deal with the reasons of economic injustice:

  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)

  1. And Allah has also said:

“And you love wealth with exceeding love. ”Holy Qur’an (89:20)

  1. “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 god-fearing, 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)
  2. “… 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)
  3. “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)
  4. “Therefore be careful of (your duty to) Allah as much as you can, and 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)
  5. The Messenger of Allah (s.a.w.w.) is reported to have said:

“Refrain from doing injustice, for it is the darkness of the Judgment’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)”.

  1. And the Holy Prophet (s.a.w.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.” 1

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)

  1. Quotations 2,3,4 and 8 emphasize that man’s selfishness, avarice, his excessive love for property 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.
  2. 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 monopolize 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 cause behind 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)

Source:Economic Distribution in Islam. Presented by: Al-Balagh Foundation

References:

 

Is Islam Against Being Wealthy?

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money-and-wealth

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 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.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.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.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 the concerns of everyday economic lives 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.

Source: Economic Distribution in Islam. Presented by: Al-Balagh Foundation

References:
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.

How Islam’s Economic System Differs from Capitalism and Socialism?

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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.

The first, 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 thoughts have 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, and consumption…in its light. They have also developed it in analyzing production relationships and offering an explanation to economic problems and so forth.

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 whether they are 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 they 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 in an unbiased way, 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 conclusion 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.w.).

To emphasize the difference, the following four points underline the key difference between Islam and these two ideological systems, 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.

  1. 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, 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 behavior … etc.

Such matters, such as ownership, investment, economic, consumption are tackled in a unique way by Islam.

  1. 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 that 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 gains regardless of the cost and fall out on society.

  1. 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.

Source: Al-Balagh Foundation

Debate of Imam Sadiq with “Abu Shakir”

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debate part

During the lifetime of Imam Ja’far Sadiq (AS), theological debates and discussions involving the Imam himself were carried out quite often. One of the most serious topics around which discussions and debates took place was the existence of God. Due, mainly, to the free atmosphere prevailing in Arabia, the discussions would often take place among members of the opposite groups. There is no doubt that these discussions ultimately ended up in the victory of the theists and monotheists and the defeat of the disbelievers. One of those who had lengthy debates with Imam Ja’far Sadiq, peace be upon him, was Abu Shakir Daysani.[i] What follows is a report on two dialogues between him and Imam Ja’far Sadiq (AS) regarding the existence of God, the Exalted:

[dropcap]1[/dropcap] Hesham bin Hakam narrates:
Abu Shakir told me that he had a question and he asked me to arrange a meeting with my teacher, Imam Ja’far Sadiq (AS) because he had a question which he had asked many scholars but he had not got a convincing answer.
Hesham asked Abu Shakir if he did not want him to know about his question. He said that might perhaps have an answer to his question which he might probably like but Abu Shakir insisted that he wanted to meet Imam Sadiq (AS) and ask him his question as well.
Hesham says that he arranged a meeting for him and he asked his question:
Abu Shakir said to the Imam (AS): “Would you allow me to say something and ask some questions?”
Imam Sadiq (AS) said: “What is your question?”
Abu Shakir al-Daysani asked Imam al-Sadiq (AS): “How can you prove that you have a Creator?”
Consequently, he (AS) responded: “I found myself not free from one of the two possibilities: either I have created myself, or someone else has created me. If I have created myself, then I am not free from one of two meanings: either I created myself while I was already existent, or I created myself while I was nonexistent. Hence, if I created myself, and I already existed, then I was self-sufficient of giving existence to myself. And if I was nonexistent, then you know that the nonexistent cannot bring about a thing. Therefore, the third meaning is proven that I have a Creator and that is Allah, the Lord of the Universe.”[ii]

[dropcap]2[/dropcap] One day Abu Shakir came to the Imam and said, “Prove to me the existence of God.” Imam (a.s) told him to be seated. At that time a boy passed by holding a hen’s egg. Imam (a.s) called him, and taking the egg from him kept it on his palm. Then he told Abu Shakir, “See, it is such a strong fort that has no doors. On its outside is a hard skin and below it is a thin membrane, inside which flow two seas of gold and silver. But neither can the yellow mix with the white nor the white can merge with the yellow. Neither can a repairer enter it nor a destroyer comes out of it. No one can even know whether the newborn would be a male or a female. Then all of a sudden it cracks and a beautiful chick emerges from it. Can your reason agree that all this happened without a designer or a maker?” Hearing this Abu Shakir bowed down his head and said, “I repent for my beliefs today and accept the religion of Islam.”[iii]
Although these two reports do not have so strong chain of narration, their contents are coherent and consistent with the fundamentals of Islamic beliefs and theology. Thus, they can be used to argue with. Indeed, the argument in the second narration somehow signifies the kind of knowledge which Daysani had no knowledge before it.

——————————-
[su_expand height=”20″ link_style=”dotted” more_icon=”icon: arrow-down” less_icon=”icon: arrow-up”][i] Vide: Kulayni, Muhammad bin Ya’qub, Al-Kafi, researched and corrected by Ghaffari, Ali Akbar, Akhundi, Muhammad, vol.1, p. 128, Dar al-Kotob al-Islamiyah, fourth edition, 1407 A.H; Ibn Shahr Ashub Mazandarani, Muhammad bin Ali, Mutashabeh al-Qur’an wa Mukhtalifehi, vol.1, p. 48, Qom, Beidar, first edition, 1410 A.H. [ii] Sheiky Saduq, Al-Tawhid, researched and corrected by Husseini, Hashem, p. 290, Qom, Islamic Publications Office, first edition, 1398 A.H. [iii] Al-Kafi, vol.1, p, 80; Tabarsi, Ahmad bin Ali, Al-Ehtijaj ‘Alaa al-Lejaj, researched and corrected by Khursan, Muhammad Baqir, vol.2, p. 333, Mashad, Murteza Publication, first edition, 1403 A.H.[/su_expand]

Pondering over the Meaning of the Qur’an

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One of the inward manners that one should abide by when reading the Glorious Qur’an is pondering over the meaning of the Qur’anic words and verses. When reading the Glorious Qur’an, one is recommended to think of the meaning and significance of what he reads. Allah, Most High, has revealed the Glorious Qur’an in order to be reflected upon and understood. In this connection, the Glorious Qur’an says:

[This is] a blessed Book which We have revealed to you, [O Muhammad], that they might reflect upon its verses and that those of understanding would be reminded.
(Sad 38:29)

Furthermore, Allah, Most High, urges people to reflect on the Glorious Qur’an saying:

“Do they not ponder over the Qur’an? Had it been the word of any other but Allah, they would surely have found a good deal of variation in it.”
(An-Nisa‘ 4:82)

“Do they not ponder on what the Qur’an says? Or have their hearts been sealed with locks?”
(Muhammad 47:24)

In his Jami` Al-`Ilm, Ibn `Abd AI-Barr reported on the authority of `Ali (may Allah be pleased with him) who said: “There is no good in worship without consciousness, knowledge without understanding, nor in reading without contemplation.”

Ibn `Abbas (may Allah be pleased with them both) said: “It is better to read surat Az-Zalzalah and AI-Qari`ah with contemplation than to heedlessly read Surahs AI-Baqarah and Aal-`Imran.”

Zayd ibn Thabit (may Allah be pleased with him) said: “In my opinion, it is better to read the Glorious Qur’an in a month than to read it in fifteen days, to read it in fifteen days is better than to read it in ten days, and to read it in ten days is better than to read it in seven days, as long as I ponder (over the meanings of the verses) and invoke (Allah).” (Musannaf Ibn Abi Shaybah)

Apparently, reading the Glorious Qur’an slowly paves the way for contemplation, which is the avowed objective of reading the Glorious Qur’an. Allah, Most High, says:

“This is a Book whose verses are indeclinable and distinct, which comes from One who is most wise and all-knowing”
(Hud 11:1)

The Glorious Qur’an is further described in a Prophetic hadith as follows:

The Glorious Qur’an is full of signs, wisdom, rules, proofs, instructions, and miracles. Therefore, deep thinking and contemplation in reading the Qur’an is the only way to realize these contents. If a reciter of the Glorious Qur’an needs to repeat the Qur’anic verses to understand and reflect on them, he is recommended to do so. This was the custom of the Prophet (peace be upon him), the Companions (may Allah be pleased with them all), and the early Muslims.

In this context, Abu Dharr (may Allah be pleased with him) reported, “One night, the Messenger of Allah (peace be upon him) led us in the Vigil Prayer, in which he repeated the following Qur’anic verse during the whole Prayer:

“If You punish them, indeed they are Your creatures; if You pardon them, indeed You are mighty and wise.”
(AI-Ma’idah 5:118)

How to Travel as a Muslim?

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Hijabi-touristsTravel is a part of everyday life. If travel is booked in advance, one can attempt to ascertain that Islam does not go out of focus during the time spent away through preparation. So, whether it is a leisure or work related visit, there are a few pointers that may help to keep Islamic ideals in focus:

  1. Try to learn the basic Islamic laws of traveling according to your supreme Islamic authority (marja) such as the rules of prayer, fasting, ritual purity and impurity.
  1. Bring a good and accurate compass. The compass app on mobile phones do not always work precisely, especially when you are traveling or stuck in a place where there is no mobile network. Also, learn to use the compass at your home by confirming the direction of qibla, or direction of prayer. You may also use a watch with compass provided it works accurately.
  1. Pack a pocket prayer-mat, pocket Qu’ran and turbah (stone).
  1. Carry a small water bottle for ablution. For example, if the time of dawn (fajr) prayer is approaching and you are traveling on a bus then perform the obligatory acts of ablution using the minimum amount of water such that the wasted water does not cause discomfort to other passengers. On airplanes and trains, it is much easier to perform ablution.
  1. Carefully plan the schedule of the journey to account for enough time to pray so that prayers are not delayed.
  1. Give charity (sadaqa) before you begin traveling.
  1. Recite the supplications of traveling before and during the journey which can be found at( www.duas.org)
  1. During travel, carry all necessary toiletries for taharat (purity).
  1. Women should take extra precautions for their hijab, especially when they are traveling during the whole night on a bus or airplane.
  1. During travel, try to help those people who are in need such as elderly or disabled by offering to pick up their luggage, give them the better seat, etc.
  1. Be an example of humility and honesty to the fellow travelers, hosts or people at the place of your stay. Be patient and do not create havoc if you did not receive expected services even after spending money
  1. If you are lost or an unexpected event has occurred, then invoke Allah and offer a two unit prayer with the intention of seeking assistance from Imam Mahdi (aj). Allah willing, a speedy relief will reach you through unseen means.
  1. Whether it be through recitation of glorified names of Allah (swt) on a tasbeeh (rosary) or through reflection of the places visited, remember Allah (swt) during travel.
  1. During the time you finish your travel, prolong your last prostration (sujood) in your prayer with the intention that this may be the last time you are praying at that place and the place will be a witness on the Day of Judgment.

What is the Foreign Policy of an Islamic State? (7)

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FP07The Relations of the Islamic State with the Powers Ruling over Muslims

What policy has the Islamic government to adopt vis-à-vis the governments which rule over a considerable number of Muslims? Should it be on a par with the policy in relation to other non‑Muslim countries, or a different policy is to be adopted toward such States? Of course, all the States where Muslims live are not alike, and they can be divided into different categories:

First Category: A state’s government is one hundred per cent Islamic if it has firm faith in the Islamic system and fully implements it in all of its dimensions.

Second Category: Those States which accept the Islamic faith in general, but which do not recognize fully the implications of the Islamic faith. In application, they confine Islam to the matters pertaining to the fundamental doctrines of the faith, prescribed forms of worship and some parts of Islamic ethics.

They do not understand Islam as a comprehensive system that covers not only the matters of worship but also all the moral, political, and social aspects of human life. Such a government does not Islamize its governmental and social institutions, not because of any hostility but due to sheer ignorance.

Third Category: The States which claim to be Muslim but do not have any objective except remaining in power and ruling over Muslims under this pretext. All that matters to its officials is position, authority, and luxuries of life; they do not care for Islam or for anything else, and are not interested in following the teachings and laws of Islam.

Fourth Category: A government which is not only uncommitted to Islam, but is also installed in power by unbelieving and oppressive powers, receives their support, and acts as a puppet in the hands of oppressors and enemies of Islam.

In view of the above‑mentioned categories, the foreign policy of an Islamic State cannot be uniform with respect to various States and governments. The Islamic government is committed to a particular ideology and certain and specific aims, hence it has to choose the best policy which can be instrumental in reaching nearest to its goals in the best possible manner. An Islamic government is obliged to fulfill its commitments to all Muslims of the world. Such commitments are enumerated in brief

(1) It should make all efforts to awaken Muslims of the world and to arm them with the teachings, culture, and values of Islam.

(2) It should strive to create an atmosphere of cordiality, frater­nity, and mutual understanding conducive to Islamic unity.

(3) It should try its best to eliminate from the Muslim countries all forms of influence and intervention of the unbelievers and the imperialists.

(4) An all‑out effort for achieving complete independence and freedom of the Muslim Ummah.

(5) An attempt to establish Islamic rule and to implement Islamic laws all over the world.

(6) Defence of the oppressed and the exploited people and enforcement of social justice throughout the whole world.

(7) War against unbelief, materialism, and imperialism with a view to spreading tawhid and Islam in the world.

Such is the scope of the responsibility of an Islamic government whose fulfillment is an extremely delicate and difficult task. The authorities of the Islamic State should frame their external affairs policies, keeping in view the targets mentioned above, in such a fashion that they are able to reach their objectives sooner and with efficiency.

Naturally no uniform policy in relation to all the various States and governments can be adopted, for all of them are different from one another in many respects. In accordance with each country’s pattern of government, and cultural traditions; the military, economic and political potentialities, of the Islamic State; different policies have to be pursued in the context of the general conditions and the historical course of the world events.

It is important that the desired goal ought never to be let to slip out of our mind, and every possible opportunity and means accessible to us are to be tried for attaining it.

In some cases breaking of relations is the best policy, while in other cases complete mutual cooperation is required. Occasionally war is the best way of solving the problems, and sometimes truce is essential. It is up to the authorities of an Islamic government to decide which policy and what way can be adopted. We can only suggest briefly that, in general, maintaining good relations with certain countries is advantageous in some respects, as follows:

(1) A spirit of mutual understanding in relation to various States can provide better opportunities for establishing contacts with the people and for propagating the teachings and principles of Islam in order to awaken Muslims and acquaint them with the realities of Islam so that proper ground is prepared for implementation of the Islamic social system and its laws.

(2) Good relations with friendly States are conducive to seeking their support and cooperation in the international organizations and forums in order to advance the interests of Islam.

(3) Good relations are more conducive to attainment of the desired goal of Islamic unity and liberation of nations from the clutches of the infidel imperialist powers. As the unbelievers and exploiters make attempt to sow the seeds of disunity among the Muslim countries in order to protect their own interests, breakdown of relations among Muslim States serves their purpose and is desired by them.

Without harming the main objectives, if good relations with other Muslim countries are maintained and attempts are made to bring them closer, it would bring us closer to our goal. To whatever degree an Islamic State comes closer to other States, to the same extent they move away from the imperialist exploitative powers.

(4) If the Islamic State breaks its relations with some State, that State is forced to have closer alliance with the infidel imperialist powers for its own safety, with the probability that it shall fall totally into the hands of those powers. This would certainly damage the global cause of Islam.

(5) Relations of the Islamic State with such countries as mentioned above would be to the common benefit of the related nations from economic, cultural, and political points of view.

(6) Friendly relations can provide a safeguard against the hostility and conspiracy of other powers, or at least such relations can reduce the possibilities of opposition.

(7) The Islamic State, by maintaining friendly relations and promoting mutual understanding with all the Muslim countries, can meet its economic, cultural, scientific and military needs, and come closer to attaining self‑sufficiency. In the same proportion it would lead the Muslim countries to reduce their dependence upon oppressive world powers, and thus would inflict a severe blow upon the forces of exploitation.

Nevertheless, all this depends upon the Islamic State’s commit­ment to the message and goals of Islam, which should always be kept in sight, and all our attempts must be directed towards their realization. The course of action for attaining those objectives cannot always be one and the same; it would differ according to conditions and circumstances.

The choice of the best course is a highly difficult, critical, and sensitive affair, and even a minor lapse can result in un amendable consequences, weakening the power and prestige of the Islamic State.

Howsoever difficult and crucial the choice of policy for conducting foreign affairs and international relations may be, it is the responsibility of the officials of the Islamic State to adopt the best course with extreme care, acute insight, and faultless anticipation, in accordance with the existing conditions, in general, and the general criteria laid down by Islam in particular.

It is in this framework that sometimes a situation may arise in which breaking of relations with certain States, and even covert or open war against them is necessitated.

Written by Ibrahim Amini

What is the Foreign Policy of an Islamic State? (6)

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FP06What is the Foreign Policy of an Islamic State? (6)

The Islamic State’s Relations with the Muslims of the World

Islam considers all Muslims to be one ummah, a community whose basis is faith and common objectives, and among all its constituent units exists a deeper unity which does not allow the differences of region, race, language, and nation to disrupt and disintegrate it. The Qur’an declares:

إِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاعْبُدُونِ

“Surely this community of yours is one community (ummah), and I am your Lord, therefore serve Me.” (21:92)

According to this verse, Muslims are identified as one ummah, as parts of which they move towards a common goal, strive to realize their common objectives, worship one and the only God.

In many traditions Muslims are described as one body, and different units of the Muslim ummah are regarded as the organs of a single body. A few of the traditions are quoted here in order to substantiate the point.

Abu Said narrates from the Prophet (S) that he said, “A believer’s relationship to other believers is like that of the different parts of a building, each of which supports the other.” 1

The Prophet (S) said: “A believer with respect to other believers is related like the head is related to the body. A believer feels the pain of other believers as the head feels the pain of the body.” 2

The Prophet (S) said: “One who gets up in the morning and his mind is not preoccupied with the matters of Muslims, is not one of them. “3

Imam Ja’far al‑Sadiq (A) said: “Muslims are related to one another like the parts of a body; if a part of a body is in pain, other parts of it cannot remain unaffected.” 4

Al‑Imam al‑Sadiq (A) said: “The believers are related to one another like brothers born of the same parents; if any one of them is injured, others are kept awake the whole night for his sake.”5

Al‑Imam al‑Sadiq (A) said further: “A Muslim is the brother of other Muslims; he is never unjust to them, never betrays them, and is never treacherous to them. He always strives to help them and treats them sympathetically and brotherly; and helps those among Muslims who are needy, and obeys the command of God for being merciful to one another. He remembers with compassion and grief his brother who has gone away‑in the same way as the Helpers (al‑’Ansar) of the Prophet (S) helped their brothers.” 6

All these traditions lead us to the conclusion that all Muslims are brothers and are like a single body, and therefore can never be indifferent towards one another. Among them should prevail the spirit of cooperation, brotherhood, fraternity, good will, love, sympathy, and unity of direction and purpose, and they should be always united for the defense of the Ummah. From this we can infer that the responsibility of the Islamic State is not confined to its boundaries only, but it is also responsible for and committed to all individuals of the Muslim Ummah. It should try to realize, as far as possible, the following objectives:

(1) Propagation of the genuine teachings of Islam among all the Muslims of the world by means of distribution of books, journals, and daily papers, sending preachers, arranging cultural exchange programs, deputing teachers, establishing religious institutions like mosques and madrasah’s, chalking out effective programs of religious instructions and making them accessible to all the believers, and making use of all other vehicles of propaganda.

(2) Full support to all Islamic movements and struggles for the freedom of the Muslims of the world.

(3) Economic aid to all the deprived, oppressed, and needy people of the world.

(4) Defense of all the victims of injustice arid tyranny.

(5) Endeavour for promoting the cause of Muslim unity.

(6) Defense of the independence of the Muslims wherever and whenever their freedom is endangered by the aggression of the enemies.

The Islamic government has to fulfill these great responsibilities in accordance with its resources and strength with due consideration of its own interests with respect to other countries and nations and their varying conditions and circumstances. It is the Islamic State’s duty to explore and investigate all the existing possibilities and conditions thoroughly, so that it is able to frame its foreign policy accordingly.

Written by Ibrahim Amini

References:

  1. Ibn Hajar, Ahmad ibn Muhammad al‑Haythami, Majma` al‑zawa’id, vol. VIII, p. 87.
  2. 2. Majma ‘al‑zawa’id, vol. VIII, p. 87.
  3. AI‑Kafi, vol. II, p. 164.
  4. 4., vol. II, p. 166.
  5. 5., vol. II, p. 165.
  6. 6., vol. II, p. 174.

What is the Foreign Policy of an Islamic State? (5)

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FP05Loyalty to Pacts and Treaties

If the Islamic government considers it desirable, without any force or pressure, to conclude pacts and treaties with other countries or individuals or companies, it ought to follow the conditions agreed upon. The Qur’an and the hadith lay great stress upon keeping of promises. It is said in the Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا أَوْفُوا بِالْعُقُودِ

“O believers! Fulfill your bonds ….” (5:1)

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ

“And those who preserve their trusts and their covenants.” (23:8)

وَأَوْفُوا بِعَهْدِ اللَّهِ إِذَا عَاهَدتُّمْ وَلَا تَنقُضُوا الْأَيْمَانَ بَعْدَ تَوْكِيدِهَا وَقَدْ جَعَلْتُمُ اللَّهَ عَلَيْكُمْ كَفِيلًا ۚ إِنَّ اللَّهَ يَعْلَمُ مَا تَفْعَلُونَ

Fulfill God’s covenant, when you make covenant, and break not the oaths after they have been confirmed, and you have made God your surety; Surely God knows the things you do. (16:91)

Fulfillment of pacts and agreements, according to these verses, is considered to be a nnark of faith (iman) and is obligatory. These verses are also applicable to the unbelievers and the People of the Book (Ahl al‑Kitab). In addition to these, some other verses are also explicit in respect to the pacts made with the unbelievers. The Qur’an says:

وَبَشِّرِ الَّذِينَ كَفَرُوا بِعَذَابٍ أَلِيمٍ إِلَّا الَّذِينَ عَاهَدتُّم مِّنَ الْمُشْرِكِينَ ثُمَّ لَمْ يَنقُصُوكُمْ شَيْئًا وَلَمْ يُظَاهِرُوا عَلَيْكُمْ أَحَدًا فَأَتِمُّوا إِلَيْهِمْ عَهْدَهُمْ إِلَىٰ مُدَّتِهِمْ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ

“… And give you tidings to the unbelievers of a painful chastisement; excepting those of the idolaters with whom you have a treaty, and who, there­after, have abated nothing of your right nor have supported anyone against you. [As for these], fulfill their treaty till their term; surely God loves the God-fearing.” (9:3-4)

In this context many traditions are related. Amir al‑Mu’minin ‘All (A), in his letter to Malik al‑’Ashtar, writes:

وإن عقدت بينك وبين عدوك عقدة، أو ألبسته منك ذمة، فحط عهدك بالوفاء، وارع ذمتك بالأمانة، واجعل نفسك جنة دون ما أعطيت، فإنه ليس من فرائض الله شىء الناس أشد اجتماعًا، عليه مع تفرق أهوائهم، من تعظيم الوفاء بالعهود.

“If you conclude an agreement between yourself and your enemy or enter into a pledge with him, then fulfill your agreement and discharge your pledge faithfully. Place yourself as a shield against whatever you have pledged, because among the obligations of Allah there is nothing on which people are more firmly united despite the difference of their ideas and variation of their views than respect for fulfilling pledges.” 1

The Prophet (S) said:

من كان يؤمن بالله واليوم الآخر فليف إذا وعد.

“One who believes in God and the Day of Judgment must fulfill his promises.” 2

يجب على المؤمن الوفاء بالمواعيد والصدق فيها.

“It is obligatory for a believer to fulfil his promises and to be sincere in his pledges“3

Fulfilment of promise is one of the highest virtues of man, whose nobility is confirmed by the human nature and is repeatedly stressed by Islam. Muslims are asked to remain faithful to the pacts and agreements they have signed even in case they may be harmful to their material gains. Muslims have to set an example of good and exemplary conduct so that people learn from them the value of humaneness and friendship.

If one studies the life and character of the Prophet (S), one will see that he strictly fulfilled all his promises and agreements unless the other party violated it or some of its clauses. For instance, the Prophet (S), according to the Treaty of Hudaybiyyah, had agreed to hand over any individual who defects to al‑Madinah from Mecca over to the Quraysh.

A newly converted Muslim, Abu Basir; escaped from Mecca and entered al‑Madinah just after the treaty was signed. ‑The Quraysh sent an emissary asking the Prophet (S) to hand Abu Bash over to them according to the treaty. The Prophet (S) told Abu Basir, “I have to comply with the terms of the treaty and am bound to return any person coming from them.

In my religion violation of a treaty is not permissible. You have to return with the emissaries of the Quraysh, and have confidence in God who will soon deliver you from captivity.” Abu Basir said, “O Prophet of God, are you surrendering me to the infidels who want me to give my faith up?” The Prophet (S) answered, “O Abu Basir! I have to fulfil what I have promised according to the agreement; go with them and be sure that God would liberate you and all the oppressed from their oppression. 4

During the battle of Siffin, Amir Al‑Mu’minin was forced, against his will, to make truce with Mu’awiyah. After the proposed treaty was signed the Khawarij realized what blunder they had committed, and then proposed to `Ali (A) not to follow the conditions of the treaty. But `Ali (A) said to them, “Do you wish me to violate the treaty I have signed and turn back from the promise? Hasn’t God commanded you to fulfil your pact and not to turn away from your oaths after they have been confirmed; and you have made God your surety; surely God knows the things you do.” 5

However, the Prophet (S) of God, the Caliphs, and the Imams of his family were always faithful to their promises and treaties, whether in individual matters or social commitments. As a matter of principle, fulfillment of promises is one of the signs of Islam and iman. A pact can be broken only when the other party violates it, or resolves to do so, or is not true to it. This issue is discussed in the Qur’an in the following words:

وَإِمَّا تَخَافَنَّ مِن قَوْمٍ خِيَانَةً فَانبِذْ إِلَيْهِمْ عَلَىٰ سَوَاءٍ ۚ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ

“And if you fear treachery on the part of a people then throw it away at them on terms of equality; surely Allah does not love the treacherous.” (8:58)

Again it is said:

وَإِن نَّكَثُوا أَيْمَانَهُم مِّن بَعْدِ عَهْدِهِمْ وَطَعَنُوا فِي دِينِكُمْ فَقَاتِلُوا أَئِمَّةَ الْكُفْرِ ۙ إِنَّهُمْ لَا أَيْمَانَ لَهُمْ لَعَلَّهُمْ يَنتَهُونَ

“But if they break their oaths after their agreement and (openly) revile your religion, then fight the leaders of unbelief; surely they have no binding oaths; haply they will desist.” (9:12)

أَلَا تُقَاتِلُونَ قَوْمًا نَّكَثُوا أَيْمَانَهُمْ وَهَمُّوا بِإِخْرَاجِ الرَّسُولِ وَهُم بَدَءُوكُمْ أَوَّلَ مَرَّةٍ ۚ أَتَخْشَوْنَهُمْ ۚ فَاللَّهُ أَحَقُّ أَن تَخْشَوْهُ إِن كُنتُم مُّؤْمِنِينَ

“What! Will you not fight a people who broke their oaths and aimed at the expulsion of the Apostle, and they attacked you first? Do you fear them? You would do better to be afraid of God, if you are believers.” (9:13)

There is much evidence that the Prophet (S) and his successors acted upon this guide‑line. In the case of the Treaty of Hudaybiyyah the Prophet (S) remained faithful to the conditions of the treaty as long as the unbelievers abode by the treaty; when the unbelievers violated some of its conditions; the Prophet (S) also annulled the treaty and declared war against them.

Written by Ibrahim Amini

References:

  1. 1. Nahj al‑balaghah (ed. Subhi al‑80h, Beirut 1387 A.H.), Rasa’il, No. 53, p. 442.
  2. Al‑Kulayni, Muhammad ibn Ya’qub, al‑Kafi, voL II, p. 363.
  3. Muhammad Nuri al‑Mazandarini al‑Tabari, Mustadrak al‑wasail wa mustanbat al‑masa’il, vol. II, p. 85.
  4. Ibn Hishim, op.cit., vol. II, p. 323.
  5. AI‑Munaqqari, Nasr ibn Muzahim, Waqat Sifn, p. 514