Philosophy Of Islam [Electronic resources] نسخه متنی

Chapter 17

Guidelines
of Islamic Economy

Guidelines of Islamic Economy

Before explaining the guidelines of Islamic economy it
appears to be necessary to keep in view two points regarding economics and its
general importance.

(1) Economics

Whatever be his circumstances, man always needs food,
clothing, accommodation and other necessities of life, and commensurate to his
intellectual and social growth, he tries to secure them in the largest possible
quantity and the best possible quality in the easiest possible way.

As far as we know, the question of securing the means of
living has always and everywhere been considered and is still considered to be
an important and essential problem of human life. In all periods of human life
it has been one of the main problems which have attracted the attention of the
individuals as well as the nations.

One of the prominent features of the present age also is the
attention to the economic questions. On the one hand everyday new efforts are
being made to find and preserve the natural resources and to explore new
sources of wealth to be utilized in increasing and improving production to the
maximum possible extent; and on the other action is being taken not only to
meet the economic requirements in the easiest and the quickest possible manner
but also to create even new requirements. The methods of distribution and
consumption are being continuously revised.

Hence such topics as ownership, capital, enterprise labour
and other related questions are the problems which are studied and discussed
from various angles in a scientific way.

(2) Importance of
Economic problems

Contrary to what is claimed, economy is neither the source
of all social affairs, nor the basic of all moral and doctrinal questions.
Anyhow, it cannot be denied that it has great impact on the culture, customs,
usages and the events of the daily life of the individuals as well as the
nations. The impact is so multilateral and subtle and sometimes so complicated
that it is not easy to identify it. It is only through a scientific study of
the economic and social factors that it is possible to determine it.

Islamic Economy

From a study of the Islamic teachings in the economic field
we come to the conclusion that this divine system has paid profound attention
to the effective role of economic questions in human life and has taken precautionary
measures against the harmful effects of economic injustice.

Before entering on the detailed discussion of Islamic
economy, we would like to draw your attention to a few points deduced from the
Islamic texts:

Man should always maintain his freedom and should see that
his human dignity is not hurt. Imam Ali (P) says:

"Do not be a slave of others because Allah has created
you free".

(2) The divine teachings always revolve round the principles
of justice, virtue and benevolence to the kindred. They are at war against all
that is nasty, undesirable and unjust.

The Qur'an says:

"Surely Allah
enjoins justice, kindness and giving to kindred, and He forbids indecency,
wickedness and oppression. He exhorts you so that you may take heed ". (Surah
al‑Nahl, 16:90).

Hence the general spirit, which governs all Islamic
teachings, consists of support to justice and fair‑play, doing good to
others, care of the kindred and fight against injustice and corruption. This is
the basic criterion for judging the true teachings of Islam in all fields.

(3) The earth and all that is in it belongs to all the
people and not to any particular group or class.

The Qur'an says:

"He has laid the
earth for His creatures. On it there are fruit and blossom‑bearing palm
trees, chaff‑covered grain and fragrant herbs". (Surah al‑Rahman,
55:10 ‑ 12).

(4) Allah has entrusted the task of reclaiming the land to
human beings:

"He brought you
forth from the earth and has made you husband it". (Surah Hud, 11:61).

(5) Allah does not like that the economic benefits may be
monopolized by a particular class or that wealth may circulate only among the
affluent:

"So that wealth
may not become exclusive for the rich among you ". (Surah al‑Hashr,
59:7).

(6) To live on the labour of others and to be a burden on
them debars one from the favour of Allah:

The holy Prophet has said:

"Accursed are those who put their burden on the
people".

(7) Wealth should be acquired by lawful and not by unlawful
means:

The Qur'an says:

"Do not usurp one
another's property by unjust means". (Surah al‑Baqarah, 2:188).

The profit of an individual or a group should not involve
the loss to others:

The holy Prophet has said:

"In Islam there is nothing causing damage to the people
or allowing anyone to cause damage to others".

These are some of the general principles which should always
be kept in mind while identifying practical systems of Islam including its
economic system.

Ownership

This book belongs to Ahmad'. What do you understand from
this sentence?

Do you not understand from it that there is a relation
between this book and Ahmad on the basis of which he has a right to use it, to
keep it for his use, to sell it, to lend it to others and to receive it back
from a borrower. This relationship between the book and Ahmad which entitles
him to dispose it of and carry it from one place to another is called the bond
of ownership.

Kinds of Ownership

There are three kinds of ownership:

(1) Absolute ownership

(2) Public ownership

(3) Private ownership

Absolute ownership

Absolute ownership is that bond which entitles the owner to
do whatever he likes with his property without any restriction or restraint.

From the Islamic point of view this kind of ownership
belongs to Allah only. He alone can do whatever He likes with all the existing
things of this world. He can bring and can take away. He can give life and can
take it. He can make ill and can cure. He can give and can take. He can punish
and can forgive. And so on and so forth. No external restriction exists in His
case, for everything rightly belongs to Him.

The Qur'an says:

"Whatever is in
the heavens and the earth belongs to Allah ". (Surah al‑Najm,
53:31).

It may be noted that all the dispensations of Allah have the
nature of mercy, bestowal, conferring and granting perfection and not that of
using, exploitation or taking advantage. He disposes of what really belongs to
Him, for it is He who has brought everything into existence. This world and
everything in it belongs to Him and is sustained by Him. Nothing is self‑existing.
Hence everything is owned by Him.

The ownership of everyone else, whosoever and whatsoever he
may be is only relative, that is of that kind which entitles the owner to deal
with his property within the framework fixed for him, without any right of
going beyond its limit.

When a man works, exerts himself and earns money, he is
recognized to be its owner. But he is not the absolute owner of it. He is only
the relative owner of it. He cannot dispose of the money earned by him
absolutely according to his will. He cannot throw his money into the sea and
that it is his money and hence he can do with it whatever he likes. His right
of ownership is limited. For example, he cannot squander and waste it, for that
is not a financial proposition.

Public ownership