What is the Ideal Islamic Government? (2)

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islamic-governmentIn order to answer this question the best way is to refer to the ideal Islamic government as expounded by the Leader of the Faithful Ali Ibn Abi Talib (a.s.).

This text presents the ideal Islamic government in the eyes of Imam ‘Ali ibn Abi Talib (a.s.) through his letter to Malik Al Ashtar:

Ruling should be in favor of the people as a whole

The way most coveted by you should be that which is the most equitable for the right, the most universal by way of justice, and the most comprehensive with regard to the agreement among those under you, because the disagreement among the common people sweeps away the arguments of the chiefs while the disagreement among the chiefs can be disregarded when compared with the agreement of the common people.

No one among those under you is more burdensome to the ruler in the comfort of life, less helpful in distress, more disliking of equitable treatment, more tricky is asking favors, less thankfu1 at the time of giving, less appreciative of reasons at the time of refusal, and weaker in endurance at the time of the discomforts of life than the chiefs.

It is the common people of the community who are the pillars of the religion, the power of the Muslims and the defense against the enemies. Your leanings should therefore be towards them and your inclination with them.

The one among the people under you who is furthest from you and the worst of them in your view should be he who is the most inquisitive of the shortcomings of the people, because people do have shortcomings and the ruler is the most appropriate person to cover them. Do not disclose whatever of it is hidden from you because your obligation is to correct what is manifest to you, while Allah will deal with whatever is hidden from you.

Therefore, cover shortcomings so far as you can; Allah would cover those of your shortcomings which you would like to remain under cover from your subjects. Unfasten every knot of hatred in the people and cut away from yourself the cause of every enmity. Feign ignorance from what is not clear to you. Do not hasten to second a backbiter, because a backbiter is a cheat although he looks like those who wish well.

Source: The letter of Imam ‘Ali ibn Abi Talib (a.s.) to Malik Al Ashtar, translated by Allamah Sayyid Sa’eed Akhtar Rizvi

 

What is the Ideal Islamic Government? (1)

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islamic-governmentIn order to answer this question the best way is to refer to the ideal Islamic government as expounded by the Leader of the Faithful Ali Ibn Abi Talib (a.s.).

This text presents the ideal Islamic government in the eyes of Imam ‘Ali ibn Abi Talib (a.s.) through his letter to Malik Al Ashtar:

Preamble

In the Name of Allah, the Compassionate, the Merciful

This is what Allah’s servant ‘Ali, Arnir al-mu’minin, has ordered Malik ibn al-Harith al-Ashtar in his instrument (of appointment) for him when he made him Governor of Egypt for the collection of its revenues, fighting against its enemies, seeking the good of its people and making its cities prosperous.

He has ordered him to fear Allah, to prefer obedience to Him, and to follow what He has commanded in His Book (Qur’an) out of His obligatory and elective commands, without following which one cannot achieve virtue, nor (can one) be evil save by opposing them and ignoring them, and to help Allah the Glorified, with his heart, hand and tongue, because Allah whose name is Sublime takes the responsibility for helping him who helps Him, and for protecting him who gives Him support.

He also orders him to break his heart off from passions, and to restrain it at the time of their increase, because the heart leads towards evil unless Allah has mercy.

The qualifications of a governor and his responsibilities

Then, know O’ Malik that I have sent you to an area where there have been governments before you, both just as well as oppressive. People will now watch your dealings as you used to watch the dealings of the rulers before you, and they (people) will criticize you as you criticized them (rulers). Surely, the virtuous are known by the reputation that Allah circulates for them through the tongues of His creatures.

Therefore, the best collection with you should be the collection of good deeds. So, control your passions and check your heart from doing what is not lawful for you, because checking the heart means detaining it just half way between what it likes and dislikes.

Habituate your heart to mercy for the subjects and to affection and kindness for them. Do not stand over them like greedy beasts who feel it is enough to devour them, since they are of two kinds, either your brother in religion or one like you in creation. They will commit slips and encounter mistakes.

They may act wrongly, willfully or by neglect. So, extend to them your forgiveness and pardon, in the same way as you would like Allah to extend His forgiveness and pardon to you, because you are over them and your responsible Commander (Imam) is over you while Allah is over him who has appointed you. He (Allah) has sought you to manage their affairs and has tried you through them.

Do not set yourself to fight Allah because you have no power before His power and you cannot do without His pardon and mercy. Do not repent of forgiving or be merciful in punishing. Do not act hastily during anger if you can find way out of it. Do not say: “I have been given authority, I should be obeyed when I order,” because it engenders confusion in the heart, weakens the religion and takes one near ruin.

If the authority in which you are placed produces pride or vanity in you then look at the greatness of the realm of Allah over you and His might the like of which might you do not even possess over yourself. This will curb your haughtiness, cure you of your high temper and bring back to you your wisdom which had gone away from you. ”

Beware of comparing yourself to Allah in His greatness or likening yourself to Him in His power, for Allah humiliates every claimant of power and disgraces everyone who is haughty.

Do justice for Allah and do justice towards the people, as against yourse1f, your near ones and those of your subjects for whom you have a liking, because if you do not do so you will be oppressive, and when a person oppresses the creatures of Allah then, instead of His creatures, Allah becomes his opponent, and when Allah is the opponent of a person He tramples his plea; and he will remain in the position of being at war with Allah until he gives it up and repents.

Nothing is more inductive of the reversal of Allah’s bounty or for the hastening of His retribution than continuance in oppression, because Allah hears the prayer of the oppressed and is on the lookout for the oppressors.

 

Source: The letter of Imam ‘Ali ibn Abi Talib (a.s.) to Malik Al Ashtar; translated by Allamah Sayyid Sa’eed Akhtar Rizvi

What Are the Reasons of Economic Injustice? (4)

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injusticeConsumption

The major third factor conducive to the economic injustice 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.

  1. 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 behaviors 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 parsimonious, 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 were 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.

 

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

 

 

What Are the Reasons of Economic Injustice? (3)

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Royalty-free 3d law clipart graphic picture of brass scales of justice off balance, symbolizing injustice, over white.

 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, amassing 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 the 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, so far, 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 flavour 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 lives. Such systems proved themselves a failure. They only record their flagrant, tragic defeat, which victimize humanity and brings forth unspeakable cries of starvations, 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 feudalist systems, or authorities, and parties as it is in the socialist and communist systems.

Only when man recovers his consciousness from the anesthesia 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 seek 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 just its view. 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 just its view.

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

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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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.

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[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)