Economics- Zakah - Quranic Economics : Part 3
Nawaz
With the blessings of Allah (God) Almighty here i am posting the last
chapter of this Economic series of articles. Before posting an article
my request to all those who felt like research on this subject then
must consult and gather thier own reliable resources but you can only
find a truth when you are really wanted to know 100% pure facts with
out any bias.Well here is a last chapter...
Before beginning this final part of our discussion of Ecomics of Islam
(Zakah, let us briefly summarize the first two parts to maintain focus
and continuity.
In the first part we showed how our present approach to Zakah has
turned into a lifeless ritual leading to differences in Zakah items
and Zakah rates among various Sunni sects; major differences between
Sunni and Shi'ia sects in this matter; non- uniform policy for
collecting Zakah by Muslim governments which can range anywhere from
voluntary contribution to compulsory deduction from bank accounts.
These certainly were not the ways our Prophet ( PBUH ) and the rightly
guided Khalifas practiced Zakah.
In the second part we emphasized that the real system of Zakah must
lead to economic growth and development, and that, for this to occur,
Zakah needs a strong foundation. Several verses from the Quran were
presented which provide the basis of this foundation. Although
Muslims continue to give the ritual Zakah, the economic problems
continue to get worse. In fact, corruption in the system of Zakah
collection and distribution is quite common in many Muslim countries
and charitable organizations. We also pointed out that we really
cannot talk about a system of Zakah as long as Allah-given resources
are under the control of dictators/kings, capitalists, and/or priests
whose primary objective is not to serve Allah Almightyor his servants,
but to maintain their own power and control. Until Allah's resources
are purified from their corruption (the root of Zakah also means
purification), we cannot truly hope to implement Zakah. In this final
part of the article, we venture to show how the Quranic concept of
Zakah, if implemented in its pristine form, will, ultimately, lead to
economic growth and development of not only Muslims but of the entire
human race. This may sound strange or even impossible under the
present system of Zakah being practiced by Muslims. But this situation
has to do with Muslims and not Islam. We must differentiate between
Muslims and Islam .
No one can argue that we, Muslims, are no longer the Ummah referred to
in the Quran. We are divided into sects. We make excuses to justify
our sectarian divisions in spite of Allah's stern and clear warnings
against it (6:159,30:31,32) . We play with the verses of Allah
Almightyand compile books-such as the book of tricks mentioned in
Part-I-to circumvent Allah's clear orders about "giving Zakah."
According to the Quran, accumulating wealth and looking for ways to
multiply it leads to hell (104:2-4).
On the other hand, if we follow in the footsteps of the Prophet
(PBUH) and his companions there will be no doubt or skepticism about
the universal goal of Zakah. The skeptics (both Muslims and
non-Muslims) have to go back to the period of the Prophet (PBUH) and
the rightly guided Khalifas-and not to the Umayyad and Abbasi
periods-to find a proof of the positive impact that the economics of
Zakah created on the society. That society was established and ruled
solely on the basis of the universal permanent values of the Quran.
Quranic Zakah Requires Its Own Independent State
Because the Quran is a Constitution, it requires its own independent
and free state where its unique economic system of Zakah can and
should be implemented. The positive output (growth and nourishment at
all levels) of this economic system is termed by the Quran
"Aata-wuz-Zakaat" or "to give Zakah." The Quran says:
(They are) those who, if We establish them in the land, establish
regular prayer and give Zakah " Aata-wuz-Zakaat ", enjoin the right
and forbid wrong: with God rests the end (and decision) of (all)
affairs. [Al-Hajj 22:41, Translation: Yusuf Ali]
"Establish them in the land," means the establishment of an Islamic
state by the momineen or the believers. The beneficial outcome of
Zakah must manifest in this world through its own government
established along the lines of the Prophet (PBUH) and the Sahaabaa (R)
.Therefore, the establishment of this Islamic state is different from
the ones established by the proponents of so-called Shariah, from the
Ummayah and Abbasids down to the present. How can a so-called Islamic
government under the control of kings/dictators, capitalists, and/or
priests implement the Quranic economics of Zakah when, in fact, they
are the ones who corrupt it? The Quran does not even recognize their
existence, let alone allow them to rule in the name of God. In fact,
the Quran condemns religious priests who unjustly devour people's hard
earned wealth (9:34).
Zakah Must Lead to Growth and Development of All ;
The term "giving Zakah" means a) making available to all human beings
the provisions of growth and development by providing equal
opportunity within its jurisdiction and b) purifying a corrupt
economic system. This is in contrast to the present situation where
the governments " take away (a ritual) Zakah" instead of "giving (the
Quranic) Zakah" to the people as instructed by Allah.
In the first place, the duty imposed by Allah Almightyfor "giving
Zakah," i.e. making available the provisions of growth and
development, cannot be fulfilled unless the Quranic government has the
capability to discharge this responsibility. The needs of the people
determines how much Zakah is taken. Zakah is not a special religious
tax or levy that is different from the government tax. In a Quranic
state it is not possible for some people to hoard material
possessions beyond their needs and indulge in excesses, while the rest
are deprived of the basic means and provisions of life. The Quran
explains the justification for this.
i. The Earth is the source of all the provisions of life. Like water,
air and light, the Earth has been created by Allah Almightyfor the
benefit of all . Therefore, no one has the right to own it except
Allah. We, humans, are only the trustees and beneficiaries. We are
not owners. As discussed in the second part of this article, the claim
of ownership of any part of the Earth by human beings is shirk in the
sight of Allah.
ii. In this system, individuals cannot hold onto surplus wealth.
"They ask thee how much they are to spend; Say: 'What is beyond your
needs.'" (2:219).
iii. Surplus wealth should go to the treasury ( Baitul Maal ) of the
Islamic government, as was the case during the time of the
rightly-guided Khalifas. Therefore, in this system, there is no
question of individual, or group investment.
iv. This system will provide all the basic needs of life like housing,
hospitalization, and education. No one will need to borrow money with
interest for the above; no one will have surplus money to invest with
interest.
v. The question of individual business for profit also does not arise
in this system. Shops will be cooperative distribution centers, not
sources of individual profit. Those who run the centers will receive
compensation for their efforts.
[Note: Some may claim that the above advocates Communism. Nothing can
be farther from the truth. Contrary to Islam, Communism does not
believe in any power higher than itself. While people in a Communist
state work for the good of the state in this life, Muslims work for
the benefit of all to develop the individual soul for the Afterlife.]
Interest-free Economics Based on the Quran
The economic system of the Quran must be run on an interest-free
basis. While this topic is hotly debated in Islamic circles, the
proponents of interest-free Islamic economics mostly seek ways to
adapt it to Western capitalism. But the economic system of Zakah,
grounded in the Quran, is unique, relying on the desire of individuals
to uplift themselves morally and spiritually, not materially.
Brothers and sisters! Just as Islam is opposed to Communism for
putting the State before God and the "Self"(Soul), it is also opposed
to Capitalism for putting money before God and the "Self."
The term Riba in the Quran encompasses more than "interest." Riba is
the foundation of an economic system that is so directly opposed to
the economic system of the Quran that Allah Almightyasks believers in
the Quran to declare that this system is a war against "Allah
Almightyand the Prophet (PBUH), " (2:279) and, therefore, to fight it.
Ironically, today our Ulema occupy themselves with seeking solutions
to the Riba -based economy of an un-Quranic system. Otherwise, what
other explanation could there be for Imams (religious leaders) and
Fuqahaa (religious jurists) who allow indirect silent partnership in
business or land (read investment), a relatively mild form of
exploitation compared to Riba ? [Detailed discussion of Riba requires
a separate article.]
To recollect, our discussion of Zakah thus far can be summarized as
follows:
1) Whatever is collected in the name of Zakah nowadays is really a
charity. It has nothing to do with the Quranic Zakah.
2) For Zakah, the existence of an Islamic government based solely on
the Quran as its Constitution is essential (22:40). This must replace
any man-made economic system (like Capitalism or Communism) or purify
any system based on an amalgamation with the divine system like the
one based on the so-called "Shariah" developed under the Abbasi rule.
3) It is this government that can truly give (the Quranic) Zakah ("
Aatawuz Zakah ") to its people by providing the means of growth and
nourishment to everyone equally while demolishing such barriers as
wealth, status, race, gender, ethnicity, language, etc.
4) To discharge this responsibility, the entire revenue of this
government can be called Zakah. There cannot be a permanent
fixed-for-all-time Zakah rate or Zakah items. The government will
determine these based on the needs of the time and place. Whatever the
Prophet ( PBUH ) fixed was based upon the needs of his time and place
and was not meant to be permanent for all times and all places.
5) The charitable contributions to deal with emergency situations are
called Sadaqaat (not Zakah) by the Quran.
Incentive for Giving: As we have seen, according to the Quran, it is
the responsibility of the Islamic state to provide equal opportunity
to all as a basic human right for growth and development. For this
purpose, every family returns its surplus wealth to the Islamic state
(2:219). Moreover, it is the duty of Muslims to extend this system to
include the entire humanity (1:2).
What is the incentive that will drive people to give their surplus
wealth to the Islamic system willingly? What benefit will the
individual derive who gives his/her surplus wealth to this system?
Without satisfactory answers to the above questions, people will not
be motivated to part with their surplus wealth. No one wants to part
with his/her hard earned money without receiving some benefits in
return. The Quran says: He sends down water from the skies, and the
channels flow, each according to its measure: But the torrent bears
away the foam that mounts up to the surface. Even so, from that (ore)
which they heat in the fire, to make ornaments or utensils therewith,
there is a scum likewise. Thus doth God (by parables) show forth Truth
and Vanity. For the scum disappears like froth cast out; while that
which is for the good of mankind remains on the earth . Thus doth God
set forth parables. [ar-Ra`d 13:17, Translation: Yusufali]
The above verse reveals clearly and beautifully the answer to our
questions: only that system will stay forever which is beneficial to
all of humanity. This is the fundamental law that decides whether a
system or an ideology is capable of being maintained or is transient
and will disappear. According to this law, a system which is designed
to benefit only a particular group or nation, will disappear sooner or
later. The ruins of past empires (including Muslim ones) attest to
the effectiveness of this law.
Therefore, when we choose an ideology of life other than what the
Quran prescribes, we have to face the consequence of that choice.
Two Alternatives, Two Choices: Individuals tend to work for their own
benefit. This is the driving force which motivates people to work. But
according to the Quran:
Ø That system in which everyone works for one's own individual benefit
does not have the ability to stay-no matter how much tinkering or
patch-up job is done to save it. On the contrary,
Ø The system in which everyone works for the benefit of entire
humankind will stay forever. It stays on the basis of its own
intrinsic strength and power.
In the second system, individual benefits are not ignored. They just
do not occur immediately or directly. Rather, they occur indirectly -
and in the long run, while, in the first system, everyone gets his/her
individual benefit right away. The Quran calls this short-term gain
or Mataa'uddunya , while the long-term gain that comes to a person who
has shared and circulated his/her worldly benefits with humankind, is
called the future benefit or Aakhira . This is also referred to as the
life of the future or Ha-yaatul Aakhira which includes the life after
death as well (87:16-17).
Thus, according to the Quran, an ideology based on the welfare of the
individual is short-sighted and doomed to perish, while the one based
on the welfare of the entire humankind is just.
The Quranic Ideology: Universal Welfare :-
The Quran does not advocate this ideology on the basis of emotion or
blind faith. Unlike other religions, the Quran provides objective
proof for every claim it makes. So, why is an ideology based on the
welfare of an individual or a family, or a race, or a nation wrong
while the one based on universal welfare right? The Quran explains it
through a practical example and provides an objective proof for this
claim.
If human beings lived only at the animal level, then it would have
been acceptable to look for one's own self-interest. Eating, drinking,
and the pursuit of happiness from material things in life would have
been their goal (47:12). But life at the human level is different than
at the animal level. Animals do not have a sense of tomorrow or
future. This distinguishes human beings from everything else in the
universe. The human body in this world, which is a vehicle for the
"self," or "soul," is left behind while the soul journeys on to
another dimension which the Quran calls Ha-yaatul Aakhira , just as
the mother's womb is a vehicle for the fetus which eventually
separates and journeys on independently.
It is this sense of a larger future (or future life) that binds a
human being with the rest of humanity just as individual members of a
family work together for the future success of all the family members.
Working for the benefit of humanity's future leads, in turn, to
development and growth of the "self," an essential requirement for
each individuals' future journey. The Quran says:
Verily, (the ends) ye strive for are diverse. So he who gives and
fears [Wattaqa], And (in all sincerity) testifies to the best,- We
will indeed make smooth for him the path to Bliss . But he who is a
greedy miser and thinks himself self-sufficient, And gives the lie to
the best,- We will indeed make smooth for him the path to Misery; Nor
will his wealth profit him when he falls headlong (into the Pit).
Verily We take upon Ourselves to guide, And verily unto Us (belong)
the End and the Beginning. Therefore do I warn you of a Fire blazing
fiercely; None shall reach it but those most unfortunate ones Who give
the lie to Truth and turn their backs. But those most devoted to God
shall be removed far from it,- Those who spend their wealth for
increase in self-purification, [Surah Al-Layl 92:4-18, Translation:
Yusufali.]
Human efforts are spent in different directions. But the one who
"gives" (Muttaqi) saves himself/herself from dangers. (The root of
Taqwa is: protection from dangers, therefore Muttaqi is one who is
protected).
The above verses also provide the motivation for why one should
"give." "Giving" achieves two things. First, it provides a source of
nourishment, growth and development at the physical level. This is so
obvious that it does not require further elaboration. Second, what is
not so obvious is how it affects the non-physical or "human" aspect of
life. In the interest of simplicity and brevity it is said that
"giving" leads to spiritual growth. But what is this spiritual growth
and how does it occur?
Human Activity Is Subject to Higher Law : The Quran explains in
concrete terms that "spiritual growth" is not something imaginary or
metaphysical. It says there is a higher law that operates on the
"self" just as the physical law operates on the body. This higher law
is that the "self" grows by giving whereas the body grows by "taking."
Let us see a rational explanation for this law.
When human beings employ intelligence as a tool, human emotion tries
to fulfill its ambitions and desires to excel by competition. Since
human intelligence knows no other world than its own, it guides human
beings to compete for this world. This is the material concept of life
in which people try to outwit each other in conflict situations using
every means, primarily power, money, influence. This is amplified
several folds (in terms of its influence and impact) at the national
and international levels. The Quran says that this way of life is
transient, leads to waste of human potential, and ultimately to human
catastrophe.
Human Desire to Compete Cannot Be Crushed
Thus, according to the above verse, the Quran recognizes the very real
existence of the human emotion to compete. But it also warns that the
end result of the competition for material things is short-lived. The
race for material things weakens rather than strengthens the human
"self" and character. Instead, the Quran tells us to compete in a
different arena, one which will not only strengthen our character and
"self", but the results of which will encompass both this world and
the hereafter:
Race one with another for forgiveness from your Lord [Rab or
Nourisher] and a Garden whereof the breadth is as the breadth of the
heavens and the earth, which is in store for those who believe in
Allah Almightyand His messengers. Such is the bounty of Allah, which
He bestoweth upon whom He will, and Allah Almightyis of Infinite
Bounty. [Sura Al-Hadid 57:21, Translation: Pickthall]
This competition leads to a system in which Allah's bounty flows like
a continuous river - a river that covers the breadth of the heavens
and the earth-satisfying everyone's needs in this life and extending
to the other. No one, in this system, erects any barriers in this free
flowing economic bounty (garden) of life. Rather, everyone seeks
forgiveness from Allah Almightyfrom such acts so that this bounty
remains freely available for nourishment and growth for all, as Allah
Almightyhas promised (1:2, 17:31).
Source: http://www.parvez-video.com/islam/economy/page3/index.asp
Thanks & Regards
Nawaz