:salam2:
Found this interesting [I know quite long though].
The Quran is not a book containing religious advice and counsel, nor does it teach the rituals of worship. It contains a complete code and practical guide for every aspect of human life, with which humanity can establish a system that creates the right conditions for human development. At the present time in human history we are at the stage in which physical needs and means of development are prioritised. The fact is that every (Quranic) code of ethics and civilisation, all precepts and counsels, prayers and rites of Shariyat, (Islamic law) rights and duties of an individual and community, and all other matters pertaining to Deen, apply to living human heings. The dead body (i.e. corpse) is neither a Momin (believer) nor a Kajir (non believer), neither an innocent nor a sinner. It is free of all responsibilities, duties and rights. According to the Holy Quran the living human is so precious that unjustly killing just one innocent human being is as bad as killing the whole of humanity: and saving one life is as good as saving the whole of humanity (5:32). This is \yhy the Quran prescribes the most severe punishment for a murderer (4:92-93). Clearly therefore if human life possesses so much significance, then it ig easy to imagine the importance of meeting the needs required tor living. The Holy Quran has termed the needs of life as rizq (means of subsistence), which in everyday tenns we call "bread'. Any study relating to the subject of 'bread' is temled 'economics'. How much importance the Quran places of the issue of bread can be seen in the first Sura Al Falihah (The Opening) in which Muslims have been taught the prayer: 'Show us tbe straight way, the way of those on whom You have bestowed Your Grace.' (1:6-7)
In Sura Al Nahl (The Bee), it is written that peace and ample sustenance are rewards from Allah, whereas hunger and fear is the penalty (16: 112). The privileges of Adam's paradise as described in the Quran include the cessation of hunger and thirst, and no shortage of shelter and clothing (20: 118). In addition every person wilt receive sustenance in abundance (2:25; 7:19). In Sura Ta-Ha (0' Addressee), it is stated clearly: 'Whosoever turns away from Our laws, his sustenance will also be narrowed down.' It is further stated that such a person will also be raised blind on the Day of Judgement (20: 124). In another place the Quran state that whosoever is 'blind' here on earth will be blind in the Hereafter as well (17:72). In Sura AI Maidah (The Table Spread) it is written: 'Had the Jews and Christians followed the Torah and Bible they would have been given abundant sustenance from earth and heaven' (5:66) i.e. the doors of blessings from earth and heaven would have been open to them (7:96).
Prayer of Prophet Abraham (PBUH)
The significance of sustenance is also apparent from the prayer of Abraham (PBUH). When he completed the construction of the building ofthe K 'aba -the' First House of Allah on earth' -his first prayer to Allah was: '0 Sustainer, make this a city of Peace (i.e. a place of sanctuary for the oppressed), and feed its people with fruits (Le. grant the bounties of life in abundance).' (2:126). Messenger Abraham'S (PBUH) prayer is repeated in Sura Ibrahim as well (14:37). The people of Makkah have been reminded as to how Allah kept them 'in peace and security against all danger, and how sustenance carne to them from every direction (28:57; 106:4).
Introductory Principles
From the above it is clear how much emphasis the Quran places on the issue of sustenance. In fact this issue is so important that the Quran has not confined guidance thereof to a few mere injunctions. Rather it has provided a comprehensive practical system. To better understand this system there are a few fundamental points that must be identified. Overlooking these points results in complications such that a given economic system ends up being proclaimed Islamic by one group, and Kufr (rejected) by another.
To note the first point: the first nation to receive the guidance of the Holy Quran was at the time governed by a system that was the exact opposite of the one the Quran ordained. Obviously it was not possible to replace the existing system with the Quranic one overnight. In order to achieve this objective a fundamental change had to be made in the minds and hearts of the people in whose hands this System to be established. The Quran brought about this change over a span of twenty-three years, and thus took the people to the System gradually in phases, as was the objective. Chaos can happen overnight, whereas it takes a long time and gradual approach for any revolution to be brought about. To understand the economic System of the Quran, people must learn and develop in stages along with the establishment of the System itself and hence move towards the destination (and this is what happened during the Rasool's (PBUH) lifetime).
It must also be noted that the final compiled form of the Quran that was given to the Muslims is not in the chronological order of revelation i.e. the Sura revealed first has not ultimately been placed as the first and the last one to be revealed does not appear at the end. An in-depth study of the Holy Book also reveals that not only is the final sequence the best suited and ideal sequence, but that it was essential to arrange the Suras in this particular sequence in order that the Book would serve forever as a complete and practical code of guidance for humankind. Now a question arises thus: if the Quean's present compiled order is not the same as the revelation order, then how can we put the Suras in the relevant order --linking them from start to finish so we can learn how the Islamic System was implemented during the Rasool's (PBUH) lifetime? At first glance this seems a difficult issue, but in fact it isn't. If the Quran is studied in depth and with insight, the Suras can be arranged from the first to the last link and can bring us to our destination without difficulty or hesitation. I have studied the Quran in this manner, and I can thus demonstrate how easy it is to find the links in the following;
Milestone
Firstly, the Quran had clearly determined the milestone for the destination to which it wants to eventually take us. This milestone has been described in the first verse of Sura Al Fatiha with the words: • All Hamd (Praise I) is for Allah, the Sustainer of the worlds.' (I; I)
The reason for Allah's worthiness of Hamd is that He has provided everything for the maintenance, growth and development ofall creation. This is called Rabubiyat-eaalameeni (sustenance for all worlds, or universe), and none but Allah could or ever will be able to make this provision (35:3). How the Rabubiyat-e-aalameeni operates in the external world (Le. beyond the human context) is not an issue we shall discuss here. Instead we shall draw our attention to what the Quran states about living organisms on earth: 'There is no living thing on the face of the earth for whom means of sustenance has not been provided by Allah.' (11 :6) With regards to humans Allah declares that He is responsible for providing sustenance for humanity as well as for their children (6: 152; 17:31; 29:60). At the same time He also makes it clear that this sustenance is not given directly (36:47). The responsibility of providing sustenance is fulfilled at the hand of human beings. A human society that fulfils this responsibility is termed an Islamic State and the System they abide by is called the Economic System of the Quran. Such a State, which asserts that it has been established in the name of Allah, is thus responsible for providing sustenance for every individual in the society. Now we shall take a look at the verses and link them together to see how the System gradually takes hold.
FIRST STAGE
Individual life
The Quranic System -once it was revealed presented a challenge to the capitalist system that was already in effect in the Rasool's time. In this capitalist system there were two classes: the exceedingly rich and the desperately poor. Firstly, an appeal was made to the wealthy class to arrange for the provision of sustenance to the poor and needy. They were warned that failure to do so would result in 'distressful wrath' from Allah (69:34-5; 76:8-10).
Individual appeal
We shall not discuss the consequences of ignoring the poor here, suffice to say that the rich were told that if they did not change the present state of affairs then there would be chaos. They would no longer have any respect and in their bewilderment they would ask why this happened to them. In fact the fixed law of Nature would answer this for them, by showing them that is their own misdeeds that led to their downfall. At that time, they held in high regard those with an abundance of wealth and greater socio-political influence. Whoever was in the minority was not considered worthy of honour and respect; and no one would offer financial or other aid to anyone whose business failed for whatever reason, nor would they encourage others to help such a person (89: 17-20).
Those who agreed to join the call for the Revolution alongside the Rasool (PBUH) became known as the Jamaale-Momineen (Party of Believers). They were also told that by agreeing to join the Revolution, they were shouldering a great responsibility. This responsibility included arranging sustenance for the poor, the orphans, and captives, without expectation of thanks or a favour in return (76:8-9). They were warned that this was a very difficult path to take (90: 11-16). Anyone who did not aet accordingly would falsify his or her claim to having Eiman (Conviction) (107:1-3). Fulfilling the needs of the poor and destitute would be the test for the truthfulness of their claim to having Eiman. The Quran calls this Sadaqah (usually translated as 'giving alms').
Sadaqaat (alms)
One should take up and fulfil the needs of every poor person, helping others over family and close ones if it applies (2:215; 30:38). Helping others in this way should not be seen as doing them a favour; no one should be made to feel indebted through receiving this help; and nor should this help be given publicly for conceited reasons. This should be done for as an obligatory service to humanity. Unfortunately common wisdom tells most people: "Why should we spend our money upon others without obliging them or attaining popularity in society?" The Quran explains that whatever is spent in this cause shall not go to waste. We should understand this with the analogy that a farmer who sows his seeds in the soil will not be wasting them. In return for every seed the farmer will get grain in hundreds. Thus fulfilling the duty ofSadaqaat will provide the foundations for' a society in which human rights are protected and its people are spared from the disaster that arises from human error (2:261•76; 14:31).
Reforms in goods and wealth
The Quran directed the wealthier Arabs to individually fulfil the needs of others and at the same time provided instructions on how to bring in economic reform (at the societal level).
These instructions include:
1. Do not devour others' property wrongfully (2: 188; 4:29). Since religious leaders devour others' property, do not give them anything; thus encourage them to work to earn their living (9:34).
2. Protect the property of the orphans (4:6; 6:153; 17:34). If women earn something, then lJIen cannot unjustifiably take it for themselves. A woman keeps whatever she earns and a man keeps whatever he earns (4:32). All matters pertaining to finance should be kept on written record. (2:282)
If a debtor is penniless give him or her time until it is easier to repay the loan, and if he/she is not in a position to pay back the loan, then it should be nullified (2:280). One must prepare a will for the distribution of bequeathed property (2: 180; 5: 106) If it happens that the deceased did not set up a or if the will does not fully account for all of hislher property, then the estate should be distributed as per the directives outlined in the Quran (4:7; J1-12). These directives ensure that the property is distributed fairly. In sales and purchases or financial relations between employer and employees, it is imperative that all matters are dealt with fairly; measures and weights should be exact, and merchandise sold to a purchaser must be of good quality for the price paid. Wages should be given to employees as per rules and agreed terms (6:153; 7:85; 11:84; 17:35; 83:1-3).
Agricultural reform
The Arabs particularly' in Makkah -did not have agriculture within their economic system, Hence emphasis was placed upon trade and business reforms, However the Quranic directive with regards to earning included agriculture as well as other trade: 'Give, from that which you have earned, and of the fruits of the earth (to fulfil the needs of others).' (2:267). To give to others in this way is described as the 'Right of Allah' in the Quran (6: [42). (This point shall be discussed further later). It has already been shown that with regards to 'alms' (Sadaqaat) the Quran states that a failure to fulfil the needs of the poor will ultimately lead to civil unrest, and positions of honour and privilege shall become meaningless. Similarly with regards to agriculture it is explained that if we fail to fulfil the 'Right of Allah' to the poor and needy, our crops will be burnt to ashes (18:32-44; 68: 17-33), and our children too will face severe disaster (2:266).
SECOND STAGE
Towards a collective life
In the first stage the emphasis of the instructions were focused on individuals. During that period those who were convinced by the veracity of the call gathered around the Messenger (i.e. the Rasool (PBUH» and a new society started to emerge. This marked the second stage of the Revolution. At this stage reforms shifted focus from individual to the (collective) societal level. During the first stage, individuals were responsible for helping the needy at their own will and this was interpreted as Sadaqaat. In the second stage however, Sadaqaat had to be collected at a societal level.
Collective administration of Sadaqaat
Since the Rasool (PBUH) was the first Head of the Islamic State, it was his responsibility to see to the collection of the Sadaqaat (9: I 03), and to distrihute the collections for the welfare of society as described in Sura AI Taubah (Atonement) (9:60).
The beneficiaries of this expenditure are (and were): 1) the poor, 2) those who cannot earn for any reason, 3) those employed to administer the Sadaqaat, 4) those who wish to Jom the Divine order but cannot for financial reasons, 5) refugees of oppression, 6) those in debt, those who fight in the cause of Allah, and 7) stranded travellers. (Note: Today these items of Sadaqaal expenditure have been mistaken for Zakaat. The actual definition of Zakaal will be elucidated later *).
In the first stage individuals had been directed to give a debtor time to repay a loan, or nullitY it if necessary (2:280). At this stage however the directive was: 'Give credit to Allah' (57:18; 73:20), i.e. When the Central Authority (i.e. the Rasool (PBUH) appeals for help, everyone should offer whatever they can afford. The Central Authority will spend this 'loan' towards items for the people's protection, and later, when the society becomes established and strong, then whatever was given in loan 'to Allah' will be returned completely (8:60). However if the people are miserly (out of selfishness), then they will be destroyed; therefore, they were warned not to 'purchase destruction with their own hand' (2: 195). So how will this destruction come about? They will be erased to be replaced by another nation which will be unlike them (47:38). Individual selfishness (sometimes called 'temptation by the Devil') will influence them in thinking they would be better off keeping their money for themselves in case they should need it (2:268). In reality however this is a delusion, since if there is chaos in society, individual assets will neither help nor protect them; they will be useless. Those who believe otherwise and their followers will face disaster and destruction (4;37; 57:24; 92:8-9). It must be remembered that whatever people give for the benefit of humanity will not only give them protection but will also enable them to grow and•develop further (92:18). Humanity'S present struggle and efforts and inevitably enable not only physical growth and development, but also that of the Self -which is the ultimate goal. Growth and development of the Self is termed 'Nearness to Allah' because the attributes of Allah manifest (within human limits) in human beings. This 'Nearness to Allah' is not achieved through the accumulation of wealth; rather it is achieved by 'Giving to Allah' (34:37).
Reforms with regards to goods and wealth
There is no doubt that the normal joys of life such as building up wealth and having a family (i.e. wife and children) is something that attracts just about everybody. However if we allow these things to be prioritised over working for the benefit of humanity, then both wealth and the family can become a hindrance (64: 15). Hence the Arabs were ~arned not to allow themselves to become the victims of their own individual self-interest. If they believed that accumulating individual wealth would make them self-sufficient regardless of the status of society, then they were sadly mistaken. In reality they were bound for destruction (92:7-11). By heeding Allah's warning they would be successful (64: 16-17).
Rights of the needy and the destitute
In the first stage, individuals had been directed to help the needy ---those who never made a c1aiE:11 to assert their rights for themselves (i.e. this individual help was given in goodwill). In the second stage however the directive was that these people had a right to make their claim and thus meet their needs (51:19; 70:24-25). The Arabs were told that if they failed to give everyone their dues, then the Order (government) would arrange to make it so.
Note that by the second stage, Sadaqaat was no longer a form of goodwill (or charity); it became a civil right. This is because a charitable action is damaging to dignity (on both sides); the person who gives does so out of a feeling of obligation, and the person who receives feels obliged in return. However, when a person receives as a matter of righi, then neither does the receiver acquire an inferiority complex, nor does the giver acquire a superiority complex.
Plunder
For the Arabs plunder was a big source of income, and it was customary in their society for soldiers to keep whatever they seized from the enemy for themselves. The Quran also brought a refornl in this practice when it stated that plunder would not remain with individuals; it would have to be deposited with the Central Authority. The Authority would apportion one part for distribution within society, and the rest would be split between the soldiers
(8: I; 8:41). With this reform not only did the issue of plunder become a societal affair (as opposed to an individual one), but the motivation for war also subsequently changed. Before the reform the motivating factor for individuals fighting in war was to acquire as much plunder as possible. Now however the motivation changed into the protection of human rights. In Quranic ternlinology this is called Qital fi sabeelillah i.e. 'war in the path of Allah'. It should be noted that whatever is done in the interests of humanity, without expectation of wages, remuneration or reward is classified as fi sabeelillah (' in the path of Allah').
Accumulation of wealth
Wealth serves its purpose only when it is in a mobile state. The very word daulat (used for wealth) in fact means the state of mobility. Greedy individuals however tend to hoard money instead of keeping it mobile, and consequently the entire economic system turns upsidedown. The Quran has emphatically stated that accumulating and boarding wealth is a heinous crime. This wealth will ultimately fuel the fire of Hell -and the hoarders will be scor,ped and burnt from it (9:34-35). These flames will engulf the hearts of such people (104:2-7). Despite their efforts to escape from it, it will pull them and destroy everything like the flow oflava from a volcano (70:5-18).
The Quran also emphasised that the flow of wealth should not be restricted to the rich class alone. It should be circulated throughout the body of society, as blood circulates through the human body (59:7).
Riba (capital Interest) is like a war against the Quranic System
After lssuing many severe warnings against accumulating wealth, the Holy Quran issued a commandment that totally uprooted the motive for continuing the practice. Money is merely a means of ex.::hange for essential commodities. It does not produce anything by itself. To illustrate this point, if one hundred dollars are kept in a box and taken out after ten years, the amount remains the same -i.e. it does not grow. Obviously if the capacity of money is such that it remains the same over time, then accumulating it and hoarding it is foolishness. However if that hundred dollars are loaned on an interest basis, then it will bring more money with it upon its return. Hence your money has produced more money.
Money that is made from money rather than by labour is termed as riba in the Quran. The Quran has clearly stated that riba is unlawful (haram) and a serious crime; indeed it is regarded as a rebellion against the Islamic System. The Holy Quran has warned those who establish a capitalist (riba) system (in spite of the Quran's warning) that they will face war from God's side (2:275-79). Essentially it is written that under the system of riba, there is no doubt that the wealth of some individuals will increase but in the long term the result will be that the wealth of the majority will decline to a point where causes economic disaster. The affluent members of society, in wrongfully plundering the fruits of others' labour, not only become incapable of working for themselves, but end up with a lack of social conscience (i.e. they do not concern themsel,!es with the plight of other less fortunate people). The rest of the people meanwhile become increasingly destitute, having been deprived of the fruits of their own labour; and as a result, they start with having hatred against humanity and seek vengeance (e.g. a symptom of this is rising crime) -and in the end everyone pays the price (3: 129-30).
It may be noted that the Holy Quran has not simply defined riba as money made from giving a toan with interest to a needy person. It has categorically stated: that any situation in which someone invests money with the intent ofgetting more than the original investment also falls under the definition of riba (30:34). In present day terminology we know this as commercial interest, and it includes sleeping partners in business, crop-sharing tenancies and leasing properties. The Quran provides a fundamental Principle to avoid riba, and this is that people must be paid for labour and not for their capital (53:59). This is because return for capital -in whatever form it may be is in fact riba. By declaring riba to be unlawful, the Quran eliminated the motive for accumulating wealth.
Next step pertaining to land
In the human economy, the problem of land has been made unnecessarily complicated, whereas in reality the issue is so obvious and clear that it needs neither the mind of Plato nor the logic of Aristotle to understand it. Allah calls Himself both AI-Hal (usually translated as 'the Alive') and also Al Qayyum (usually translated as 'the SelfSubsisting'). These two Attributes of Allah refer to the fact that he has given life as well as the means to sustain respectively. To maintain life, light heat, air, wat(;r and food are required. He made these things available before humans were created. Light, heat, air and water are usually readily available on earth; as for food, Allah states that its reserves are in the earth in other words, it is produced from the earth by means of labour: 'And We have provided the means of subsistence (on carth), for you and for those (i.e. all other living things) for whose sustenance you are not responsible' (15:20). Note that the Quran has used the word rna 'eshat for sustenance. It is stated: 'Eat it (yourselves) and feed your livesiock' (20:54). At yet another place the Book has called this Mala 'an 'nlakurn wa Ie-an aa-mekurn (79:33; 80:32), which means 'Provision for you and your livestock'.
Earlier it was mentioned that land and other means of sustenance existed on earth before humans were even created. Taking this account, how then can anyone stake an individual claim on anything, when it is clear that all these resources were made freely available to sustain life? Today someone might say: 'I purchased this land from such and such person', or 'I inherited this property from my father'. If we were to trace this sequence of events back and reach the person who first claimed this land as his/her own, who did he/she purchase or inherit this land from? The obvious answer is that he/she in fact obtained this property unlawfully -in which case, how then can his father descendants justify their 'lawful' possession of the property? The fact of the matter is that if anyone self appoints himself as the owner of any particular means of sustenance one that was intended to be freely available for all-then it is a major offence against humanity.
Up until the revelation of the Quran, this offensive creed of ownership and inheritance had been deemed perfectly acceptable as part of a long-running tradition. The Holy Quran put forth a sound argument in order to crase this erroneous concept from the human mind. It addresses the Believers thus: Howwallazi fissama 'e Ilahun wa filarde llahun 'It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge.' (43:84) In other words, 'When you accept the authority of Allah in the heavens, won't you acknowledge the same is true over the land too?' At another place the Quran states: Wa Howallaho fis samawate wa fil ard 'And He is Allah in the heavens and on earth.' (6:3). He has explicitly stated that it is overtly shirk (polytheist) to accept one god over heaven and another on earth (21:21-22). In Sura Al Nahl( The Bee) it is stated: 'Take not two gods: for He is just One Allah. To Him belongs whatever is in the heavens and on earth. (16:51-52). It is for this reason that we cannot human beings on a par with Allah by giving them ownership of land (2:22). The true owner can only be that one Who created it and made it the source of sustenance for all living things (29:60-61).
After giving these clear arguments, Allah challenges the non-believers thus: 'Say (to them, 0 Rasool!) To whom does the earth and all things therein belong?' (23:84). The non-believers -assuming they base their reply on intellect, know ledge and study of the earth -will have to concede that everything belongs to Allah (23:85). Then, Allah tells the Rasool to ask them: If you have realised this, then why do you avoid facing the reality that no human has the right to claim ownership of land? (23 :85). Ifeveryone recognises Allah as the true sovereign of the land, then He promises that the produce of the land will be lawful and good for everyone to eat othefwiae everyone will be following in the footsteps of the evil one, who has whispered that they can become the owner of sustenance and thus deluded them. (2:168).
Found this interesting [I know quite long though].
The Quran is not a book containing religious advice and counsel, nor does it teach the rituals of worship. It contains a complete code and practical guide for every aspect of human life, with which humanity can establish a system that creates the right conditions for human development. At the present time in human history we are at the stage in which physical needs and means of development are prioritised. The fact is that every (Quranic) code of ethics and civilisation, all precepts and counsels, prayers and rites of Shariyat, (Islamic law) rights and duties of an individual and community, and all other matters pertaining to Deen, apply to living human heings. The dead body (i.e. corpse) is neither a Momin (believer) nor a Kajir (non believer), neither an innocent nor a sinner. It is free of all responsibilities, duties and rights. According to the Holy Quran the living human is so precious that unjustly killing just one innocent human being is as bad as killing the whole of humanity: and saving one life is as good as saving the whole of humanity (5:32). This is \yhy the Quran prescribes the most severe punishment for a murderer (4:92-93). Clearly therefore if human life possesses so much significance, then it ig easy to imagine the importance of meeting the needs required tor living. The Holy Quran has termed the needs of life as rizq (means of subsistence), which in everyday tenns we call "bread'. Any study relating to the subject of 'bread' is temled 'economics'. How much importance the Quran places of the issue of bread can be seen in the first Sura Al Falihah (The Opening) in which Muslims have been taught the prayer: 'Show us tbe straight way, the way of those on whom You have bestowed Your Grace.' (1:6-7)
In Sura Al Nahl (The Bee), it is written that peace and ample sustenance are rewards from Allah, whereas hunger and fear is the penalty (16: 112). The privileges of Adam's paradise as described in the Quran include the cessation of hunger and thirst, and no shortage of shelter and clothing (20: 118). In addition every person wilt receive sustenance in abundance (2:25; 7:19). In Sura Ta-Ha (0' Addressee), it is stated clearly: 'Whosoever turns away from Our laws, his sustenance will also be narrowed down.' It is further stated that such a person will also be raised blind on the Day of Judgement (20: 124). In another place the Quran state that whosoever is 'blind' here on earth will be blind in the Hereafter as well (17:72). In Sura AI Maidah (The Table Spread) it is written: 'Had the Jews and Christians followed the Torah and Bible they would have been given abundant sustenance from earth and heaven' (5:66) i.e. the doors of blessings from earth and heaven would have been open to them (7:96).
Prayer of Prophet Abraham (PBUH)
The significance of sustenance is also apparent from the prayer of Abraham (PBUH). When he completed the construction of the building ofthe K 'aba -the' First House of Allah on earth' -his first prayer to Allah was: '0 Sustainer, make this a city of Peace (i.e. a place of sanctuary for the oppressed), and feed its people with fruits (Le. grant the bounties of life in abundance).' (2:126). Messenger Abraham'S (PBUH) prayer is repeated in Sura Ibrahim as well (14:37). The people of Makkah have been reminded as to how Allah kept them 'in peace and security against all danger, and how sustenance carne to them from every direction (28:57; 106:4).
Introductory Principles
From the above it is clear how much emphasis the Quran places on the issue of sustenance. In fact this issue is so important that the Quran has not confined guidance thereof to a few mere injunctions. Rather it has provided a comprehensive practical system. To better understand this system there are a few fundamental points that must be identified. Overlooking these points results in complications such that a given economic system ends up being proclaimed Islamic by one group, and Kufr (rejected) by another.
To note the first point: the first nation to receive the guidance of the Holy Quran was at the time governed by a system that was the exact opposite of the one the Quran ordained. Obviously it was not possible to replace the existing system with the Quranic one overnight. In order to achieve this objective a fundamental change had to be made in the minds and hearts of the people in whose hands this System to be established. The Quran brought about this change over a span of twenty-three years, and thus took the people to the System gradually in phases, as was the objective. Chaos can happen overnight, whereas it takes a long time and gradual approach for any revolution to be brought about. To understand the economic System of the Quran, people must learn and develop in stages along with the establishment of the System itself and hence move towards the destination (and this is what happened during the Rasool's (PBUH) lifetime).
It must also be noted that the final compiled form of the Quran that was given to the Muslims is not in the chronological order of revelation i.e. the Sura revealed first has not ultimately been placed as the first and the last one to be revealed does not appear at the end. An in-depth study of the Holy Book also reveals that not only is the final sequence the best suited and ideal sequence, but that it was essential to arrange the Suras in this particular sequence in order that the Book would serve forever as a complete and practical code of guidance for humankind. Now a question arises thus: if the Quean's present compiled order is not the same as the revelation order, then how can we put the Suras in the relevant order --linking them from start to finish so we can learn how the Islamic System was implemented during the Rasool's (PBUH) lifetime? At first glance this seems a difficult issue, but in fact it isn't. If the Quran is studied in depth and with insight, the Suras can be arranged from the first to the last link and can bring us to our destination without difficulty or hesitation. I have studied the Quran in this manner, and I can thus demonstrate how easy it is to find the links in the following;
Milestone
Firstly, the Quran had clearly determined the milestone for the destination to which it wants to eventually take us. This milestone has been described in the first verse of Sura Al Fatiha with the words: • All Hamd (Praise I) is for Allah, the Sustainer of the worlds.' (I; I)
The reason for Allah's worthiness of Hamd is that He has provided everything for the maintenance, growth and development ofall creation. This is called Rabubiyat-eaalameeni (sustenance for all worlds, or universe), and none but Allah could or ever will be able to make this provision (35:3). How the Rabubiyat-e-aalameeni operates in the external world (Le. beyond the human context) is not an issue we shall discuss here. Instead we shall draw our attention to what the Quran states about living organisms on earth: 'There is no living thing on the face of the earth for whom means of sustenance has not been provided by Allah.' (11 :6) With regards to humans Allah declares that He is responsible for providing sustenance for humanity as well as for their children (6: 152; 17:31; 29:60). At the same time He also makes it clear that this sustenance is not given directly (36:47). The responsibility of providing sustenance is fulfilled at the hand of human beings. A human society that fulfils this responsibility is termed an Islamic State and the System they abide by is called the Economic System of the Quran. Such a State, which asserts that it has been established in the name of Allah, is thus responsible for providing sustenance for every individual in the society. Now we shall take a look at the verses and link them together to see how the System gradually takes hold.
FIRST STAGE
Individual life
The Quranic System -once it was revealed presented a challenge to the capitalist system that was already in effect in the Rasool's time. In this capitalist system there were two classes: the exceedingly rich and the desperately poor. Firstly, an appeal was made to the wealthy class to arrange for the provision of sustenance to the poor and needy. They were warned that failure to do so would result in 'distressful wrath' from Allah (69:34-5; 76:8-10).
Individual appeal
We shall not discuss the consequences of ignoring the poor here, suffice to say that the rich were told that if they did not change the present state of affairs then there would be chaos. They would no longer have any respect and in their bewilderment they would ask why this happened to them. In fact the fixed law of Nature would answer this for them, by showing them that is their own misdeeds that led to their downfall. At that time, they held in high regard those with an abundance of wealth and greater socio-political influence. Whoever was in the minority was not considered worthy of honour and respect; and no one would offer financial or other aid to anyone whose business failed for whatever reason, nor would they encourage others to help such a person (89: 17-20).
Those who agreed to join the call for the Revolution alongside the Rasool (PBUH) became known as the Jamaale-Momineen (Party of Believers). They were also told that by agreeing to join the Revolution, they were shouldering a great responsibility. This responsibility included arranging sustenance for the poor, the orphans, and captives, without expectation of thanks or a favour in return (76:8-9). They were warned that this was a very difficult path to take (90: 11-16). Anyone who did not aet accordingly would falsify his or her claim to having Eiman (Conviction) (107:1-3). Fulfilling the needs of the poor and destitute would be the test for the truthfulness of their claim to having Eiman. The Quran calls this Sadaqah (usually translated as 'giving alms').
Sadaqaat (alms)
One should take up and fulfil the needs of every poor person, helping others over family and close ones if it applies (2:215; 30:38). Helping others in this way should not be seen as doing them a favour; no one should be made to feel indebted through receiving this help; and nor should this help be given publicly for conceited reasons. This should be done for as an obligatory service to humanity. Unfortunately common wisdom tells most people: "Why should we spend our money upon others without obliging them or attaining popularity in society?" The Quran explains that whatever is spent in this cause shall not go to waste. We should understand this with the analogy that a farmer who sows his seeds in the soil will not be wasting them. In return for every seed the farmer will get grain in hundreds. Thus fulfilling the duty ofSadaqaat will provide the foundations for' a society in which human rights are protected and its people are spared from the disaster that arises from human error (2:261•76; 14:31).
Reforms in goods and wealth
The Quran directed the wealthier Arabs to individually fulfil the needs of others and at the same time provided instructions on how to bring in economic reform (at the societal level).
These instructions include:
1. Do not devour others' property wrongfully (2: 188; 4:29). Since religious leaders devour others' property, do not give them anything; thus encourage them to work to earn their living (9:34).
2. Protect the property of the orphans (4:6; 6:153; 17:34). If women earn something, then lJIen cannot unjustifiably take it for themselves. A woman keeps whatever she earns and a man keeps whatever he earns (4:32). All matters pertaining to finance should be kept on written record. (2:282)
If a debtor is penniless give him or her time until it is easier to repay the loan, and if he/she is not in a position to pay back the loan, then it should be nullified (2:280). One must prepare a will for the distribution of bequeathed property (2: 180; 5: 106) If it happens that the deceased did not set up a or if the will does not fully account for all of hislher property, then the estate should be distributed as per the directives outlined in the Quran (4:7; J1-12). These directives ensure that the property is distributed fairly. In sales and purchases or financial relations between employer and employees, it is imperative that all matters are dealt with fairly; measures and weights should be exact, and merchandise sold to a purchaser must be of good quality for the price paid. Wages should be given to employees as per rules and agreed terms (6:153; 7:85; 11:84; 17:35; 83:1-3).
Agricultural reform
The Arabs particularly' in Makkah -did not have agriculture within their economic system, Hence emphasis was placed upon trade and business reforms, However the Quranic directive with regards to earning included agriculture as well as other trade: 'Give, from that which you have earned, and of the fruits of the earth (to fulfil the needs of others).' (2:267). To give to others in this way is described as the 'Right of Allah' in the Quran (6: [42). (This point shall be discussed further later). It has already been shown that with regards to 'alms' (Sadaqaat) the Quran states that a failure to fulfil the needs of the poor will ultimately lead to civil unrest, and positions of honour and privilege shall become meaningless. Similarly with regards to agriculture it is explained that if we fail to fulfil the 'Right of Allah' to the poor and needy, our crops will be burnt to ashes (18:32-44; 68: 17-33), and our children too will face severe disaster (2:266).
SECOND STAGE
Towards a collective life
In the first stage the emphasis of the instructions were focused on individuals. During that period those who were convinced by the veracity of the call gathered around the Messenger (i.e. the Rasool (PBUH» and a new society started to emerge. This marked the second stage of the Revolution. At this stage reforms shifted focus from individual to the (collective) societal level. During the first stage, individuals were responsible for helping the needy at their own will and this was interpreted as Sadaqaat. In the second stage however, Sadaqaat had to be collected at a societal level.
Collective administration of Sadaqaat
Since the Rasool (PBUH) was the first Head of the Islamic State, it was his responsibility to see to the collection of the Sadaqaat (9: I 03), and to distrihute the collections for the welfare of society as described in Sura AI Taubah (Atonement) (9:60).
The beneficiaries of this expenditure are (and were): 1) the poor, 2) those who cannot earn for any reason, 3) those employed to administer the Sadaqaat, 4) those who wish to Jom the Divine order but cannot for financial reasons, 5) refugees of oppression, 6) those in debt, those who fight in the cause of Allah, and 7) stranded travellers. (Note: Today these items of Sadaqaal expenditure have been mistaken for Zakaat. The actual definition of Zakaal will be elucidated later *).
In the first stage individuals had been directed to give a debtor time to repay a loan, or nullitY it if necessary (2:280). At this stage however the directive was: 'Give credit to Allah' (57:18; 73:20), i.e. When the Central Authority (i.e. the Rasool (PBUH) appeals for help, everyone should offer whatever they can afford. The Central Authority will spend this 'loan' towards items for the people's protection, and later, when the society becomes established and strong, then whatever was given in loan 'to Allah' will be returned completely (8:60). However if the people are miserly (out of selfishness), then they will be destroyed; therefore, they were warned not to 'purchase destruction with their own hand' (2: 195). So how will this destruction come about? They will be erased to be replaced by another nation which will be unlike them (47:38). Individual selfishness (sometimes called 'temptation by the Devil') will influence them in thinking they would be better off keeping their money for themselves in case they should need it (2:268). In reality however this is a delusion, since if there is chaos in society, individual assets will neither help nor protect them; they will be useless. Those who believe otherwise and their followers will face disaster and destruction (4;37; 57:24; 92:8-9). It must be remembered that whatever people give for the benefit of humanity will not only give them protection but will also enable them to grow and•develop further (92:18). Humanity'S present struggle and efforts and inevitably enable not only physical growth and development, but also that of the Self -which is the ultimate goal. Growth and development of the Self is termed 'Nearness to Allah' because the attributes of Allah manifest (within human limits) in human beings. This 'Nearness to Allah' is not achieved through the accumulation of wealth; rather it is achieved by 'Giving to Allah' (34:37).
Reforms with regards to goods and wealth
There is no doubt that the normal joys of life such as building up wealth and having a family (i.e. wife and children) is something that attracts just about everybody. However if we allow these things to be prioritised over working for the benefit of humanity, then both wealth and the family can become a hindrance (64: 15). Hence the Arabs were ~arned not to allow themselves to become the victims of their own individual self-interest. If they believed that accumulating individual wealth would make them self-sufficient regardless of the status of society, then they were sadly mistaken. In reality they were bound for destruction (92:7-11). By heeding Allah's warning they would be successful (64: 16-17).
Rights of the needy and the destitute
In the first stage, individuals had been directed to help the needy ---those who never made a c1aiE:11 to assert their rights for themselves (i.e. this individual help was given in goodwill). In the second stage however the directive was that these people had a right to make their claim and thus meet their needs (51:19; 70:24-25). The Arabs were told that if they failed to give everyone their dues, then the Order (government) would arrange to make it so.
Note that by the second stage, Sadaqaat was no longer a form of goodwill (or charity); it became a civil right. This is because a charitable action is damaging to dignity (on both sides); the person who gives does so out of a feeling of obligation, and the person who receives feels obliged in return. However, when a person receives as a matter of righi, then neither does the receiver acquire an inferiority complex, nor does the giver acquire a superiority complex.
Plunder
For the Arabs plunder was a big source of income, and it was customary in their society for soldiers to keep whatever they seized from the enemy for themselves. The Quran also brought a refornl in this practice when it stated that plunder would not remain with individuals; it would have to be deposited with the Central Authority. The Authority would apportion one part for distribution within society, and the rest would be split between the soldiers
(8: I; 8:41). With this reform not only did the issue of plunder become a societal affair (as opposed to an individual one), but the motivation for war also subsequently changed. Before the reform the motivating factor for individuals fighting in war was to acquire as much plunder as possible. Now however the motivation changed into the protection of human rights. In Quranic ternlinology this is called Qital fi sabeelillah i.e. 'war in the path of Allah'. It should be noted that whatever is done in the interests of humanity, without expectation of wages, remuneration or reward is classified as fi sabeelillah (' in the path of Allah').
Accumulation of wealth
Wealth serves its purpose only when it is in a mobile state. The very word daulat (used for wealth) in fact means the state of mobility. Greedy individuals however tend to hoard money instead of keeping it mobile, and consequently the entire economic system turns upsidedown. The Quran has emphatically stated that accumulating and boarding wealth is a heinous crime. This wealth will ultimately fuel the fire of Hell -and the hoarders will be scor,ped and burnt from it (9:34-35). These flames will engulf the hearts of such people (104:2-7). Despite their efforts to escape from it, it will pull them and destroy everything like the flow oflava from a volcano (70:5-18).
The Quran also emphasised that the flow of wealth should not be restricted to the rich class alone. It should be circulated throughout the body of society, as blood circulates through the human body (59:7).
Riba (capital Interest) is like a war against the Quranic System
After lssuing many severe warnings against accumulating wealth, the Holy Quran issued a commandment that totally uprooted the motive for continuing the practice. Money is merely a means of ex.::hange for essential commodities. It does not produce anything by itself. To illustrate this point, if one hundred dollars are kept in a box and taken out after ten years, the amount remains the same -i.e. it does not grow. Obviously if the capacity of money is such that it remains the same over time, then accumulating it and hoarding it is foolishness. However if that hundred dollars are loaned on an interest basis, then it will bring more money with it upon its return. Hence your money has produced more money.
Money that is made from money rather than by labour is termed as riba in the Quran. The Quran has clearly stated that riba is unlawful (haram) and a serious crime; indeed it is regarded as a rebellion against the Islamic System. The Holy Quran has warned those who establish a capitalist (riba) system (in spite of the Quran's warning) that they will face war from God's side (2:275-79). Essentially it is written that under the system of riba, there is no doubt that the wealth of some individuals will increase but in the long term the result will be that the wealth of the majority will decline to a point where causes economic disaster. The affluent members of society, in wrongfully plundering the fruits of others' labour, not only become incapable of working for themselves, but end up with a lack of social conscience (i.e. they do not concern themsel,!es with the plight of other less fortunate people). The rest of the people meanwhile become increasingly destitute, having been deprived of the fruits of their own labour; and as a result, they start with having hatred against humanity and seek vengeance (e.g. a symptom of this is rising crime) -and in the end everyone pays the price (3: 129-30).
It may be noted that the Holy Quran has not simply defined riba as money made from giving a toan with interest to a needy person. It has categorically stated: that any situation in which someone invests money with the intent ofgetting more than the original investment also falls under the definition of riba (30:34). In present day terminology we know this as commercial interest, and it includes sleeping partners in business, crop-sharing tenancies and leasing properties. The Quran provides a fundamental Principle to avoid riba, and this is that people must be paid for labour and not for their capital (53:59). This is because return for capital -in whatever form it may be is in fact riba. By declaring riba to be unlawful, the Quran eliminated the motive for accumulating wealth.
Next step pertaining to land
In the human economy, the problem of land has been made unnecessarily complicated, whereas in reality the issue is so obvious and clear that it needs neither the mind of Plato nor the logic of Aristotle to understand it. Allah calls Himself both AI-Hal (usually translated as 'the Alive') and also Al Qayyum (usually translated as 'the SelfSubsisting'). These two Attributes of Allah refer to the fact that he has given life as well as the means to sustain respectively. To maintain life, light heat, air, wat(;r and food are required. He made these things available before humans were created. Light, heat, air and water are usually readily available on earth; as for food, Allah states that its reserves are in the earth in other words, it is produced from the earth by means of labour: 'And We have provided the means of subsistence (on carth), for you and for those (i.e. all other living things) for whose sustenance you are not responsible' (15:20). Note that the Quran has used the word rna 'eshat for sustenance. It is stated: 'Eat it (yourselves) and feed your livesiock' (20:54). At yet another place the Book has called this Mala 'an 'nlakurn wa Ie-an aa-mekurn (79:33; 80:32), which means 'Provision for you and your livestock'.
Earlier it was mentioned that land and other means of sustenance existed on earth before humans were even created. Taking this account, how then can anyone stake an individual claim on anything, when it is clear that all these resources were made freely available to sustain life? Today someone might say: 'I purchased this land from such and such person', or 'I inherited this property from my father'. If we were to trace this sequence of events back and reach the person who first claimed this land as his/her own, who did he/she purchase or inherit this land from? The obvious answer is that he/she in fact obtained this property unlawfully -in which case, how then can his father descendants justify their 'lawful' possession of the property? The fact of the matter is that if anyone self appoints himself as the owner of any particular means of sustenance one that was intended to be freely available for all-then it is a major offence against humanity.
Up until the revelation of the Quran, this offensive creed of ownership and inheritance had been deemed perfectly acceptable as part of a long-running tradition. The Holy Quran put forth a sound argument in order to crase this erroneous concept from the human mind. It addresses the Believers thus: Howwallazi fissama 'e Ilahun wa filarde llahun 'It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge.' (43:84) In other words, 'When you accept the authority of Allah in the heavens, won't you acknowledge the same is true over the land too?' At another place the Quran states: Wa Howallaho fis samawate wa fil ard 'And He is Allah in the heavens and on earth.' (6:3). He has explicitly stated that it is overtly shirk (polytheist) to accept one god over heaven and another on earth (21:21-22). In Sura Al Nahl( The Bee) it is stated: 'Take not two gods: for He is just One Allah. To Him belongs whatever is in the heavens and on earth. (16:51-52). It is for this reason that we cannot human beings on a par with Allah by giving them ownership of land (2:22). The true owner can only be that one Who created it and made it the source of sustenance for all living things (29:60-61).
After giving these clear arguments, Allah challenges the non-believers thus: 'Say (to them, 0 Rasool!) To whom does the earth and all things therein belong?' (23:84). The non-believers -assuming they base their reply on intellect, know ledge and study of the earth -will have to concede that everything belongs to Allah (23:85). Then, Allah tells the Rasool to ask them: If you have realised this, then why do you avoid facing the reality that no human has the right to claim ownership of land? (23 :85). Ifeveryone recognises Allah as the true sovereign of the land, then He promises that the produce of the land will be lawful and good for everyone to eat othefwiae everyone will be following in the footsteps of the evil one, who has whispered that they can become the owner of sustenance and thus deluded them. (2:168).