Economics- Concept and Purpose in Islam: Part 2
Nawaz
In part 1 of this economics series article we have discussed
fundamental elements of economics in the light of Islam & Quran. Now
second part of this article will explicitly share the concept of
economics in Islam .
In part I of this article, we had examined the prevailing opinions of
both religious and secular Muslims, as well as the prevailing system
of Zakat in some so-called Muslim countries. We had concluded that the
concept and practice of Zakat has been reduced to a lifeless ritual by
means of which the rich believe they can gain entry into Heaven in the
Hereafter. On the other hand, our Prophet ( pbuh ) acted to establish
the Deen of Allah Almightyin Medina by implementing the system of
Salaah and Zakat as spelled out in the Quran. In this part we will
look closely at this system of Zakat .
If Zakat is one of the pillars of the Deen , it stands to reason that
this pillar must stand on a firm foundation. That firm foundation is
comprised of each Muslim's unshakable conviction, 100% commitment,
utter sincerity, and complete dedication to the belief that the
Allah-owned resources on the planet must be made available to all
creatures and human beings for their sustenance, nourishment, and
growth.
The Arabic word Zakat , with its root Z -K -W means growth and
development. A tree is nourished and grows in the presence of
Allah-owned resources such as the soil, the rain, the sun, and the air
(56:63-72; 80:24-31). Any interference in the flow of any of these
resources will retard the growth and development of the tree.
Similarly, any individual, group, government, or system which disrupts
the natural flow of Allah-owned resources on the planet to all human
beings creates an imbalance in society: the rich/poor, the
master/slave, the owner/worker. In the West, this awareness is dawning
in respect to plants, animal and insect species which are becoming
extinct due to this imbalance in nature caused by the actions of human
beings.
However, the global economic imbalance continues to grow unchecked
because human beings have refused, in their greed, to believe in the
basic economic principle of Zakat : unrestricted flow of resources to
all human beings (41:10, 50:11, 55:10, 56:73, 79:33, and 80:32).
The capitalist New World Order of the West actively seeks to control
the natural resources of weaker nations under the guise of "global
economic security." Using the United Nations as a tool, the weak are
intimidated into submission either through economic sanctions or
military force. Allama Iqbal beautifully captured this mentality of
the powerful when he said: "Hai wo sultan ghair ki kheti pe ho jiski
nazar." (The master is one who always has an eye on others' lands.)
Muslims, too, have abandoned the Quranic Zakat , which is Allah's
assured challenge to this naked exploitation of the weak by the
strong. Unlike other religions, Islam is a Deen , a system of life, a
constitutionally-run, collective life that encompasses the social,
economic, political, judicial, and military aspects of a community.
The leaders of this community are not priests, or scholars, or the
rich, or the strong: they are the most upright who commit to upholding
the laws of Allah Almightyin the land, " Amr bil ma'aroof " (enjoining
what is right) and " Nahya 'anil munkar " (forbidding what is wrong).
They make sure the Quran, the Constitution of Allah, is en acted i.e.
put into action.
What then, is the position of the Quran on the Economic World Order
that should prevail, in other words, Zakat ? The Quran emphasizes the
importance of economics in human life. While describing the life of
Heaven, the Quran says there will be no hunger and no misery there.
"There is therein (enough provision) for thee not to go hungry nor to
go naked." [Yusuf Ali (20:118)]
Too, the Quran teaches us to work for the good of this life, as well
as the hereafter (2:201, 7:156), in contrast to the mindset of those
who consider economic prosperity in this life to be an end in itself.
According to the Quran, such people live at the animal level:
"Verily Allah Almightywill admit those who believe and do righteous
deeds, to Gardens beneath which rivers flow; while those who reject
Allah Almightywill enjoy (this world) and eat as cattle eat; and the
Fire will be their abode." [Yusuf Ali (47:12)]
Taqwaa (righteous works) includes the use of economic prosperity to
achieve a higher and nobler goal (10:63-64, 16:30). Economic
prosperity is a means, not an end; it is a source for life, not the
end of life; it is a prerequisite for growth and development in life,
not the final goal of life. Since economic prosperity is so essential
to human growth and development, Allah Almightyhas addressed the issue
of Zakat in great depth in the Quran.
To begin with, Allah Almightysays He is Rahman and Rahim :
"There is no moving creature on earth but its sustenance dependeth on
Allah: He knoweth the time and place of its definite abode and its
temporary deposit: All is in a clear Record." [Yusuf Ali (11:6)]
"How many are the creatures that carry not their own sustenance? It is
Allah Almightywho feeds (both) them and you: for He hears and knows
(all things)." [Yusuf Ali (29:60). Also see verses (6:152) and
(17:31)]
Allah, of course, does not personally feed anyone: And when they are
told, "Spend ye of (the bounties) with which God has provided you,"
the Unbelievers say to those who believe: "Shall we then feed those
whom, if God had so willed, He would have fed, (Himself)?- Ye are in
nothing but manifest error." [Yusuf Ali (36:47)]
Allah Almightyfulfills this promise by creating the resources for the
nourishment and growth of all moving creatures. No one, therefore, has
the right to own or control the Allah-given natural resources or to
restrict their flow to humanity at large (107:7, 17:20). Otherwise,
this is tantamount to belying the Deen of Allah Almighty(107:1-6). Any
association or partnership with Allah Almightyin this respect is Shirk
, an unforgivable sin in the sight of Allah. Allah Almightysays:
"Join not anything as equal with Him; be good to your parents; Kill
not your children on a plea of Want- We provide sustenance for you and
for them ." [Yusuf Ali 6:151]
Secondly, Allah Almightyis clearly the real owner of the resources He
has created. The following verses in the Quran leave no doubt about
this:
The earth and all its resources belong to Allah. It is such an obvious
fact that no one can deny it (6:12, 10:31, 29:61 &63, 31:25, 34:24,
39:10 &38, 43:9).
· Allah Almightyis the inheritor of the earth (19:40). The earth has
been created for the benefit of all (55:10).
It has been created to provide nourishment for all (56:73).
To Him belongs all that is in heavens and the earth, "La hu ma
fissamawati fil ardh" (2:116, 2:255, 4:171, 5:40, 14:2, 16:52, 20:6,
22:64).
"Lillahi ma fissamawati fil ardh" (2:284, 3:109, 3:129, 4:131,132,
5:40, 10:55, 10:67, 14:2, 16:52, 20:6, 21:19, 34:1, 42:4, 42:53,
53:21).
"Lillahi miraathus samaawaatti wal ardh" (3:180).
As Owner, then, Allah Almightyhas given us these resources as a trust
which we are required to disburse according to His Will (the system of
Zakat ), which is, to make available to all living creatures according
to their needs, without any hindrance or control, the sustenance and
provisions of life.
It was the Prophet's ( pbuh ) unshakable conviction, his utter
commitment, and total obedience to this system of Zakat that led to
the establishment of the basic infrastructure of a universal,
welfare-based economic system in Medina, and which reached its
pinnacle during Khalifa 'Umar's (R) time when, it is said, hardly
anyone was in need of charity. The Prophet ( pbuh ) lived his life
true to this principle: he was not an owner of anything, no land, no
possessions; he was merely an enforcer of the Will of Allah Almighty-
he established the system of Zakat .
Shirk - Associating Other Owners Besides Allah Almightyto the
Ownership of the Earth
Since Allah Almightyowns the Earth and its resources, then no one else
can be an owner. A simple example illustrates this well: I wish to
buy a piece of land. The seller and I sign the papers, and legally, I
become the new owner. But if we carry this process back far enough, a
point will come where this mutual deal will come to an end. Someone
must have acquired that land illegally at first without any mutual
agreement. Now, in legal jargon, any illegally acquired property, no
matter how many times it is bought and sold thereafter, remains
illegal. So, how can I say that "I" am the "legal" owner of that land?
In my own defense I may claim that I acquired the land "legally," or
that it is not my responsibility to worry about someone else's very
first illegal acquisition of that land, or that I bought it from halal
earned income, so I "own" it. But it does not change the reality - I
am involved in a deal which was Shirk to begin with. And, as long as I
believe in "my ownership," I am involved in Shirk .
Brothers and sisters! It is not difficult to understand this kind of
Shirk if our hearts and minds are open and sincere. According to the
Quran, Muslim believers are required to enter into a contract with
Allah Almightyin which they must sell their life and wealth to Him in
exchange for Jannah : "Allah Almightyhath purchased of the believers
their persons and their goods; for theirs (in return) is the garden
(of Paradise)" [Yusuf Ali 9:111]
But, if we cling to the attitude that we own our life and wealth (in
violation of the above ayah) then how can we practice and establish
Zakat ? First, this Shirk (having two owners, Allah Almightyand us)
has to be slowly and gradually eliminated before the tree of Zakat can
take firm root in a land rooted in Tauheed (with Allah Almightyonly
being the owner of everything including our lives) and not in Shirk
(in which others are also owners along with Allah). That is where
Sadaqaa or charity comes in.
What is Sadaqaa ?
Our Islamic scholars interpret both Zakat and Sadaqaa as charity. And
whatever instruction Allah Almightyhas given in the Quran in the
following verse for Sadaqaat they attribute it to Zakat .
Alms [Sadaqaat] are for the poor and the needy, and those employed to
administer the (funds); for those whose hearts have been (recently)
reconciled (to Truth); for those in bondage and in debt; in the cause
of God; and for the wayfarer: (thus is it) ordained by God, and God is
full of knowledge and wisdom. [Yusuf Ali (9:60)]
But, first of all, why would Allah Almightyuse two different terms if
they mean exactly the same thing? It does not make sense. Secondly,
the Arabic language also does not support it. While the root meaning
of Zakat comes from Z-K-W , meaning growth and development, the root
meaning of Sadaqaa comes from the root S-D-Q , meaning truth and
power. Therefore, all the words that are derived from this root will
have these two meanings (truth and power) embedded in them. Siddeeq is
one who proves his trust and belief by his actions. As-Sadaqatu is
anything that is given in the way of Allah Almightyvoluntarily to
prove one's promise and belief in Him as opposed to Zakat , which is
compulsory [Tajul 'Uroos]. Therefore, Sadaqqa has a different purpose
in Islam than Zakat and both cannot be equated with each other. How
can income tax (a compulsory thing) be equated with charity (a
voluntary thing)?
Source: http://www.parvez-video.com/islam/economy/page2/index.asp
Thanks & Regards
Nawaz