1. Economics plays a significant role in the social structure of Islam; so significant that Allah Almighty (God) did not leave the economic aspect of life to be determined solely by human intellect and experience, but made it the subject of Revelation.
2. Briefly the essential provisions of the Quran about the economic aspect of human life are: Firstly,Quran promises peace and plenty for those who follow the Code and for those who turn away from it, Quran portends scarcity Quran chapter 20 verse 124
Quran has used in this verse the word "MAEESHAT" from which comes the word "MAASHIYYAT", the recongnised translation of "ECONOMICS".
| Secondly, the Quranic Code of life does not put off the realization of its fruits until after death, nor does it hide them in spiritual abstractness. Observance of the Code makes earthly life economically rich; its non-observance makes life on this very earth economically miserable. In fact, the economic condition of a people provides a pragmatic test for the soundness of the revealed guidance.
| Thirdly, while Quranic Social Order promises a life of peace and plenty the un-Quranic systems are bound to result in economic imbalance, and economic imbalance means Allah Almighty (God) wrath.
In Chapter 16 Verse 112 of Quran :To illustrate what happens when a wrong decision is taken, Allah Almighty sets forth the example of a city which enjoyed perfect peace and security and means of sustenance were coming to it in abundance from every quarter. Instead of utilizing these means according to Allah's directives, they used them according to their self-made laws with the result that fear and hunger encompassed them".
| Fourthly, Quran declares that the people whose economic conditions in this life is poor will be worse off in the Hereafter. The concluding portion of the verse already cited Chapter 20 verse 124 saying that "whosoever turns away from Our Code of life shall live a life of scarcity", ends by declaring that:"He will on the day of day of
judgment
rise blind".
|Fifthly, according to Quran, Economics and the Moral Code go hand in hand and they cannot be separated from each other. Chapter 43 Verse 84 says:
This warning is from the Almighty , Whose Law is in force in the outer universe as well as in the human world. All control and authority in the universe is with Him; and the entire system works on absolute wisdom and knowledge.
In this context, Sama in the Quran signifies universe and Arz (Earth) signifies man’s social and economic world. The verse, therefore, stressed the point that the Divine Laws under which the universe functions so smoothly should also apply to the economic life of man, so that he might achieve a balanced all-round development. Sama might also be taken to mean the Source of Permanent Values Quran chapter 16 verse 64-65 In that case, the meaning of the verse will be that man’s social and economic life should accord with the Permanent Values given by Allah Almighty (God).According to either interpretation, the eventual meaning would be the same.The position is further borne out by Chapter 21 Verse 21-22 which first poses the question:"Do they acknowledge controlling powers other than Allah Almighty (God) for the expansion of (or enriching) their economic life?" and then goes on to say:"If there were in Arz and Sama controlling powers other than Allah Almighty (God),that is one for Sama and another for Arz, the entire universe would have been in chaos".
3. Thus, Tauheed, a main pillar of Islam, signifies that man’s economic life should be governed by the Laws of Allah Almighty (God) in the same way as they control the rest of the universe. Another main pillar of Islam is Salaat, and an idea of its extent will be gauged from Chapter 11, Verse 87, where people questioned Shuaib peace be upon him,Messenger of God ( Allah Almighty) :
They said to Shuaib, When you had asked us not to interfere in your obedience to Allah, We had thought that it meant only your worship of Allah Almighty. Now we see that it goes beyond that. Your Salaat does not allow us to adhere to the religion of our ancestors, nor to use our wealth as we like. You act as though our ancestors were ignorant and you alone possess reason, and that you have a monopoly over sympathy for the poor people.
4. In view of the great importance, which Quran attaches to economic life, elaborate guidance has been given therein for building up a sound economics system together with a clear exposition of the purpose.
5. Chapter 11, Verse 6 contains an assertion that :
There is no living being on the face of the earth for whom means of nurture have not been provided by Allah Almighty. Life is not static but passes through evolutionary stages. It pauses for a while at a particular stage until it acquires the capacity to reach a higher plane to which it is entrusted for further development. The sustenance received at each stage should meet the requirements of that stage. All this is clearly indicated in the book containing Allah Laws.
The responsibility for feeding human beings could not have been assumed in clearer and more emphatic terms. Yet, inspire of a solemn assurance we see hundreds of thousands dying of hunger and millions struggling for a scanty meal. Does this indicate non-fulfillment of the responsibility solemnly assumed by Allah Almighty (God) ? No, that is unthinkable. How do then the two positions reconcile? Chapter 36, Verse 47, shows how in human affairs Allah Almighty (God) responsibility is discharged. The Verse says: "When they are asked to keep open for the development of others a portion of what Allah Almighty (God) has given them, the people who refuse to believe in Divine Laws, tell the believers ‘should we make provision for one whom He could provide if He willed it?" In answer to the question, the Quran says that in their logic they are sadly in error: Allah Almighty (God) does not feed the hungry directly with His own hands, but does so through the agency of men, i.e., the Social Order established to enforce Divine laws makes itself responsible for the discharge of this responsibility.
6. What is the mutual relationship between the Individual and the Islamic Social Order? There is an unwritten agreement between this Social Order and its individual members. The basic provision of this contract is that the individuals surrender to Allah Almighty (God) their life and belongings in return for Jannat (place of peace,prosperity and plenty); see Chapter 9 Verse 111: Undoubtedly there is a Jannat, which will be attained after death, but according to? Quran, the life of Jannat is to be attained in this world also, provided a Social Order is built upon the lines delineated by Allah Almighty (God).The main characteristics of this earthly Jannat have been cited in Chapter 20 Verse 118, as none will remain without food or clothes, none will suffer thirst nor heat (i.e., inclemencies of weather).
In other words, in the earthly Jannat, no individual remains unprovided for with the basic necessities of life. Therefore, under the unwritten agreement, referred to above, Quranic Social Order becomes the agency for the discharge of Allah Almighty (God) responsibility for meeting the necessities of life of each individual. And the justification for existence of the Quranic Social Order is that every individual is assured the provision of the basic necessities of life, so that he may be free to devote himself to the real purpose of life, namely the development of his Self or Personality. This Self when developed is capable of living forever. The development itself is accomplished by advancing the programmme, which the Social Order sets before him for achieving the common good of all mankind.
7. For the establishment of this Social Order, the Quran has laid down certain fundamental principles: The first principle is that land (Arz) cannot become the personal property of any individual. Arz is means of production and shall remain available for the needy equally: The second principle is that surplus money, (the basis of Capitalism) should not remain with individuals. In Chapter 2 Verse 219, carries a question and its answer. The question asked by the faithful is: "How much money should we keep open for the Social Order for meeting the needs of the needy? The answer given by the Quran is: Whatever is left over after meeting your own needs. This leaves no room for an individual clinging to surplus money.
The third principle is that wealth should not be hoarded. Chapter 9, Verse 34
says: Those who amass gold and silver and do not keep it open in the way of Allah Almighty (God) , i.e. (for the uplift of mankind according to Divine Laws) warn them
(O: Messenger) of an agonising doom! This provision relates to a stage in the establishment of he Quranic Social Order, earlier than the one envisaged under the preceding principle.Otherwise when there is no surplus money left with individuals, there will be no question of hoarding it.
The fourth principle is that wealth shall be spread throughout the Society and shall not be conquered by tribes or classes as practices in un-Quranic societies where most of it circulates among the middle class and an infinitesimal portion amongst the overwhelming majority -- the poor class. Wealth shall circulate throughout the different quarters of the Society, unrestricted just as the blood circulates through the entire body from head to toe. In Chapter 59, Verse 7,
The nature of gains which come into your possession without waging war, is different from other booty (8:41). It should remain in the custody of the Divine System, so that it is used for meeting the requirements of needy people. These may include near relations like orphans (of those who took part in battle or were killed); those who are left alone; the helpless in society, the one whose on-going business receives a set back; those who for some reason are not capable of doing any work; or the wayfarers who need help. Moreover it should not be distributed in a manner that it becomes concentrated in the hands of those amongst you who are already rich (while the needy remain deprived). Therefore willingly accept whatever the Rasool (the central authority of the Divine System) gives you in this distribution and refrain from demanding from that he has withheld (9:59). Always guard the Divine Laws and remember that very strict action will taken against those who defy
.
The fifth principle is that no one shall subsist on the earnings of another and that, excepting those who have become incapacitated, every one shall work. Quran uses the term Mutrafeen for those who lead an easy life with the earnings of others, and mentions three groups in particular. One group consists of persons "who take with an even balance and give less with an un-even balance".
Another group comprises those who inherit money, land, property etc., by reason of birth. They collect all the inheritance and with the momentum, it provides gather for them more and more of what the others have: The third group comprises the Priest-craft. Chapter 9 Verse 34, mentions them and says: That the majority of them gobble up the earnings of others without having any right to it and thereby stand in the way of its utilization as Allah Almighty (God) ordains, i.e., for the benefit of humanity.
8. These briefly are the five principles based on which the Quran established its Social Order.The importance of establishing the Quranic Social Order will be obvious from Chapter 47 Verse 38 says :
But some amongst you act miserly when asked to keep their wealth open for the Divine Order, they. They should know that the one who is miserly in this matter in fact harms none but himself, for Allah Almighty is indeed opulent. (Allah Almighty does not need you to give Him anything). It is for your growth that you need His system. Should you turn back from your commitment, He will replace you with another nation which will not be like you! (This is so because the law for life, death and supremacy amongst nations is that only the nation with the correct system of life survives. Those which have a wrong system are destroyed and replaced by another nation that has a better system. The decisions about life and death of nations are taken in light of their ideologies and practical implementation programme for the same).
9. Before concluding this discourse a couple of questions which generally arise in this connection, deserve to be answered briefly: The first question is, if the Quranic Social Order is as depicted why does the Quran talk also of Sadaqaat (chairty), Wirasat (inheritance), etc. The Quran envisages establishment of the Order not overnight but by stages. The provisions about Sadaqaat( charity) etc, relate to a transitory period during which the Order is still in the course of evolution.The other and more important question is, if the Quranic Economic System is as stated then what is the difference between Communism and Islam?
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