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