Economic Justice in Islam
English Essay on "Economic Justice in Islam" - Compositions on "Economic Justice in Islam"
There is a rapidly growing international concern for poverty a1lviation and internatsonal financial institutions have launched special programmes. Even the IMF now has its Poverty Reduction Growth Facility (PRFG) which Pakistan has recently availed of. It is universally recognized that mass poverty is more a reu1t of inequitable distribution than of production which, in turn, is to be attributed to a whole host of factors, of which the most important are lack of opportunity as well as ability to participate in gainful employment and want of income creating assets. This boils down to economic injustice. Islam stands for justice in all walks of life. How does it deal with this crucial universal problem?
For this, one must turn to the very basic four attributes of Allah mentioned in the first chapter of the Quran, Sura Fatihah. They are to be reflected in all human arrangements, if they were to succeed.educationsight.blogspot.com The first and foremost of these is His being the “Rab” of all the worlds, The word Rab is generally translated as the Lord. This is a superficial meaning of the word. Its real significance is indicated in other Quranic verses which read, “And say, ‘May Lord, have mercy on them even as they nourished me in may childhood (kama rabayyani saghira).” (17:25) “He (Pharaoh) said, ‘Did we not bring thee up (narubbekn) among us as a child?” (26:19).
The word Rab thus also means, “One who sustains and develops.” (Arab and Lisan) and “Feed, nourish, bring Sup.” (Steingass) The concept of Rabubyyat, therefore, extends to fostering a person, as much mentally as physically, enabling him or her to attain his or her potential and this has to be regardless of his or her own and parent’s station in life. Advancement in life should, be driven solely by merit, pure and simple. In other words, it is to be insured that no talent is lost for want of means or opportunity to develop fully for which all sorts of hindrances are to be effectively removed and means provided.
The sky has to be the limit for every one. A person cannot realize his full potential and avoid .taking entrepreneurial risk, if he is all the time worried about not being able to meet basic needs in ease the efforts fail for reasons beyond human control. “And there is no creature that moves in the earth but, it is for Allah to provide it with sustenance.” (11:7) This puts the state, as vicegerent of Allah on earth, under obligation to arrange to provide for the basic needs of every citizen.
The ideal society, according to the Quran, would be free from such constraints. It says, “It is provided for thee that thou wilt not hunger therein, nor wilt thou be naked. And that thou wilt not thirst therein, nor wilt thou be exposed to the sun.” (20:119-120). The Holy Prophet (Peace be upon him) said, “A son of Adam is entitled only to three things; a dwelling to live in, a garment to cover his nakedness and a piece of bread and water.”
Islam provides the safety net and this is a joint responsibility of the state and the individual. The Holy Prophet said, “A town in which a person spends a night on empty stomach, forfeits Allah’s protection.” This support has to be for all those who are temporarily or permanently unable to make on their own in spite of their earnest desire to do so. Health is an essential pre-requisite for making any kind of effort and should be treated as a basic need. Education has a crucial role in developing and realising the potential of an individual and as such must form an integral part of basic needs.
As to the means of fostering the potential of a person, the second basic attribute of Allah comes into play and that is Rehamaniyyat (Graciousness). This explains the process of human development. Through it, Allah provides the means without which it would be inconceivable and He provides them gratuitously that is without any effort whatsoever on man’s part. For this one has to look at all life giving elements in nature, some of which are quite apparent in water, air, sky, earth, sun, moon, climates, etc. They are all inter-linked and operate in amazing harmony. It is beyond human beings to provide them in the first instance and no user charges are paid to Allah subsequently. In operational economic terms, it means political, legal, social and economic infra-stricture necessary to support economic activity and a healthy environment.
The third basic attribute of Allah, Rehimiyyat (Mercy), operates in response to human effort to avail of His endowments. Not making full use of them in a way amounts to denial of His Wisdom to create them. Islam provides for every one but does not create a society of parasites. Every one must work up to one’s utmost. It is reminded in the Quran,
“We have surely created man for hardship. “ (90:5)
“And that man will have nothing but what he strives for
And that his striving shall be seen; Then will he be rewarded for it which the fullest reward;” (53:40-2)
The Holy Prophet said, “The best you eat is that which you earn with your own hands.” Begging is discouraged except under a few specified extreme compulsions and there is a very severe punishment for stealing. There is little room for renters in Islam. This is one of the reasons for prohibition of interest in Islam, at in any other religion. For making full use of Allah’s bounties, which includes one’s own faculties, man is reminded in the Quran, “And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth; all this is from Him. In that surely are Signs for a people who reflect.’ (45:14) “And We have established you in the earth and provided for you therein the means of subsistence. How little thanks you give!”. (7:11) Islam has very comprehensive code of conduct which puts it far ahead of any other religion. Allah, being the fosterer of all mankind and every one being equally dear to Him, has prescribed it most even-handedly. This was far ahead of time and is much superior to all man-made arrangements even in the most enlightened modern era which must suffer from inherent human limitations imposed by lack of complete knowledge and vested interests of those who frame them.
Allah has guided man how to conduct himself in economic matters. The business ethics-of Islam is marked by hone sty and fairness in dealings to ensure perfect competition in the market. In this approach, unnecessary risk is minimized. The main stress is on honest means of livings. It is quite obvious that none can be dirty rich through honest Endeavour. It is generally by resorting to devious means that huge wealth is amassed. Allah exhorts in the Quran, “And do not devour your wealth among yourselves through falsehood, and offer it not to the authorities that you may knowingly devour a part of the wealth of other people with injustice.” (2:189) This verse is generally taken to mean prohibition of bribery but, if broadly interpreted, should also include one’s clout to manipulate the system in one’s favour at others expense.
Acquisition of wealth is not to be an end in itself but only as a wherewithal to discharge one’s obligations to Allah, fellow beings and one’s ownself. In fact, it is a great trial, as the Quran puts it, “Do they think that by the wealth and children with which W help them, We hasten to do them good? Nay, but they understand not.” (23:56) “And know that your possessions arid your children are but a trial and that it is Allah with Whom is a great reward.” (8:29)
‘As to hoarding of wealth, the Quran says, “And those who hoard up gold and silver and spend it not in the way of Allah give to them the tidings of a painful punishment.” (9:34) The holy Prophet raid, “A person would be made to stand before Allah on the Day of Judgment and Allah would ask him what he did with wealth, servants and other bounties of Allah.”
Islam imposes additional burden on those’ who may become rich by honest hard labor. The right of the deprived and under-privileged to share in their wealth is recognized in the Quran, “And in their wealth was a share for one who asked for help and for one who could not.” (51:20) This is enforced effectively through compulsory levy of Zakat. The Quran says, “Who gave not the Zakat and they it is who deny the Hereafter.” (41:8) Zakat. is supplemented by voluntary charity and this is expected of every Muslim, whether rich or poor, according to capacity. “Let him who has abundance of means spend out of his abundance and let him whose means of subsistence are strained spend out of what Allah has given him.
The basic aim of economic policies given by Islam is diffusion of wealth so that it does not circulate among the rich only. (59:8) Among other things, there i the elaborate Islamic syst.tn of inheritance, which works both ways and covers a large number of heirs of both genders. If properly implemented, coupled with Zakat, it would leave little of the inherited wealth beyond a couple of generations.
The fourth attribute of Allah as the Master of Day of Judgment lays down the guidelines for remuneration for effort. Allah says, “We suffer not the reward of those who do good works to be lost.” (18:3 1) “This is your reward, and your labour has been appreciated.” (76:23) “Then as for those who believed and did good works, He Will give them their reward in full and will give them more out of His bounty.” (4:174) “That Allah may requite each soul for what it has wrought. Surely, Allah is swift at reckoning.” (14:52) Thus there should be nothing vague about remuneration and it must be paid in full and promptly.
In sum, Islam ensures economic justice by providing means and opportunity to every citizen to realise his or her full potential and rewards talent and exertion. It frees them from fears of failure, for reasons beyond human control, by providing for their genuine basic needs. At the same time, it closes all doors of ill gotten gains. Between the extremes of poverty and affluence, both eliminated by Islam, there is room for genuine functional economic inequality but to the extent and in a manner that it does not make the life of others difficult, if not miserable. The better off are placed under additional responsibilities. It is enough of incentive for economic justice that they will be accountable to Allah on the Day of Judgment as to how they acquired wealth and used it.
For this, one must turn to the very basic four attributes of Allah mentioned in the first chapter of the Quran, Sura Fatihah. They are to be reflected in all human arrangements, if they were to succeed.educationsight.blogspot.com The first and foremost of these is His being the “Rab” of all the worlds, The word Rab is generally translated as the Lord. This is a superficial meaning of the word. Its real significance is indicated in other Quranic verses which read, “And say, ‘May Lord, have mercy on them even as they nourished me in may childhood (kama rabayyani saghira).” (17:25) “He (Pharaoh) said, ‘Did we not bring thee up (narubbekn) among us as a child?” (26:19).
The word Rab thus also means, “One who sustains and develops.” (Arab and Lisan) and “Feed, nourish, bring Sup.” (Steingass) The concept of Rabubyyat, therefore, extends to fostering a person, as much mentally as physically, enabling him or her to attain his or her potential and this has to be regardless of his or her own and parent’s station in life. Advancement in life should, be driven solely by merit, pure and simple. In other words, it is to be insured that no talent is lost for want of means or opportunity to develop fully for which all sorts of hindrances are to be effectively removed and means provided.
The sky has to be the limit for every one. A person cannot realize his full potential and avoid .taking entrepreneurial risk, if he is all the time worried about not being able to meet basic needs in ease the efforts fail for reasons beyond human control. “And there is no creature that moves in the earth but, it is for Allah to provide it with sustenance.” (11:7) This puts the state, as vicegerent of Allah on earth, under obligation to arrange to provide for the basic needs of every citizen.
The ideal society, according to the Quran, would be free from such constraints. It says, “It is provided for thee that thou wilt not hunger therein, nor wilt thou be naked. And that thou wilt not thirst therein, nor wilt thou be exposed to the sun.” (20:119-120). The Holy Prophet (Peace be upon him) said, “A son of Adam is entitled only to three things; a dwelling to live in, a garment to cover his nakedness and a piece of bread and water.”
Islam provides the safety net and this is a joint responsibility of the state and the individual. The Holy Prophet said, “A town in which a person spends a night on empty stomach, forfeits Allah’s protection.” This support has to be for all those who are temporarily or permanently unable to make on their own in spite of their earnest desire to do so. Health is an essential pre-requisite for making any kind of effort and should be treated as a basic need. Education has a crucial role in developing and realising the potential of an individual and as such must form an integral part of basic needs.
As to the means of fostering the potential of a person, the second basic attribute of Allah comes into play and that is Rehamaniyyat (Graciousness). This explains the process of human development. Through it, Allah provides the means without which it would be inconceivable and He provides them gratuitously that is without any effort whatsoever on man’s part. For this one has to look at all life giving elements in nature, some of which are quite apparent in water, air, sky, earth, sun, moon, climates, etc. They are all inter-linked and operate in amazing harmony. It is beyond human beings to provide them in the first instance and no user charges are paid to Allah subsequently. In operational economic terms, it means political, legal, social and economic infra-stricture necessary to support economic activity and a healthy environment.
The third basic attribute of Allah, Rehimiyyat (Mercy), operates in response to human effort to avail of His endowments. Not making full use of them in a way amounts to denial of His Wisdom to create them. Islam provides for every one but does not create a society of parasites. Every one must work up to one’s utmost. It is reminded in the Quran,
“We have surely created man for hardship. “ (90:5)
“And that man will have nothing but what he strives for
And that his striving shall be seen; Then will he be rewarded for it which the fullest reward;” (53:40-2)
The Holy Prophet said, “The best you eat is that which you earn with your own hands.” Begging is discouraged except under a few specified extreme compulsions and there is a very severe punishment for stealing. There is little room for renters in Islam. This is one of the reasons for prohibition of interest in Islam, at in any other religion. For making full use of Allah’s bounties, which includes one’s own faculties, man is reminded in the Quran, “And He has subjected to you whatsoever is in the heavens and whatsoever is in the earth; all this is from Him. In that surely are Signs for a people who reflect.’ (45:14) “And We have established you in the earth and provided for you therein the means of subsistence. How little thanks you give!”. (7:11) Islam has very comprehensive code of conduct which puts it far ahead of any other religion. Allah, being the fosterer of all mankind and every one being equally dear to Him, has prescribed it most even-handedly. This was far ahead of time and is much superior to all man-made arrangements even in the most enlightened modern era which must suffer from inherent human limitations imposed by lack of complete knowledge and vested interests of those who frame them.
Allah has guided man how to conduct himself in economic matters. The business ethics-of Islam is marked by hone sty and fairness in dealings to ensure perfect competition in the market. In this approach, unnecessary risk is minimized. The main stress is on honest means of livings. It is quite obvious that none can be dirty rich through honest Endeavour. It is generally by resorting to devious means that huge wealth is amassed. Allah exhorts in the Quran, “And do not devour your wealth among yourselves through falsehood, and offer it not to the authorities that you may knowingly devour a part of the wealth of other people with injustice.” (2:189) This verse is generally taken to mean prohibition of bribery but, if broadly interpreted, should also include one’s clout to manipulate the system in one’s favour at others expense.
Acquisition of wealth is not to be an end in itself but only as a wherewithal to discharge one’s obligations to Allah, fellow beings and one’s ownself. In fact, it is a great trial, as the Quran puts it, “Do they think that by the wealth and children with which W help them, We hasten to do them good? Nay, but they understand not.” (23:56) “And know that your possessions arid your children are but a trial and that it is Allah with Whom is a great reward.” (8:29)
‘As to hoarding of wealth, the Quran says, “And those who hoard up gold and silver and spend it not in the way of Allah give to them the tidings of a painful punishment.” (9:34) The holy Prophet raid, “A person would be made to stand before Allah on the Day of Judgment and Allah would ask him what he did with wealth, servants and other bounties of Allah.”
Islam imposes additional burden on those’ who may become rich by honest hard labor. The right of the deprived and under-privileged to share in their wealth is recognized in the Quran, “And in their wealth was a share for one who asked for help and for one who could not.” (51:20) This is enforced effectively through compulsory levy of Zakat. The Quran says, “Who gave not the Zakat and they it is who deny the Hereafter.” (41:8) Zakat. is supplemented by voluntary charity and this is expected of every Muslim, whether rich or poor, according to capacity. “Let him who has abundance of means spend out of his abundance and let him whose means of subsistence are strained spend out of what Allah has given him.
The basic aim of economic policies given by Islam is diffusion of wealth so that it does not circulate among the rich only. (59:8) Among other things, there i the elaborate Islamic syst.tn of inheritance, which works both ways and covers a large number of heirs of both genders. If properly implemented, coupled with Zakat, it would leave little of the inherited wealth beyond a couple of generations.
The fourth attribute of Allah as the Master of Day of Judgment lays down the guidelines for remuneration for effort. Allah says, “We suffer not the reward of those who do good works to be lost.” (18:3 1) “This is your reward, and your labour has been appreciated.” (76:23) “Then as for those who believed and did good works, He Will give them their reward in full and will give them more out of His bounty.” (4:174) “That Allah may requite each soul for what it has wrought. Surely, Allah is swift at reckoning.” (14:52) Thus there should be nothing vague about remuneration and it must be paid in full and promptly.
In sum, Islam ensures economic justice by providing means and opportunity to every citizen to realise his or her full potential and rewards talent and exertion. It frees them from fears of failure, for reasons beyond human control, by providing for their genuine basic needs. At the same time, it closes all doors of ill gotten gains. Between the extremes of poverty and affluence, both eliminated by Islam, there is room for genuine functional economic inequality but to the extent and in a manner that it does not make the life of others difficult, if not miserable. The better off are placed under additional responsibilities. It is enough of incentive for economic justice that they will be accountable to Allah on the Day of Judgment as to how they acquired wealth and used it.
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