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Concept of Economics in Quran by HUMA NAWAZ 1.i Basic Facts from the Quran The basic and most fundamental precept of Islam in the area of economics is that all resources that our economic system relies upon are created by Allah. He alone has the ability to make these resources of benefit to us and He alone has allowed us as human beings to benefit from these resources. This point becomes very clear when one reflects upon the following verses of the Quran. It is He Who has made the earth manageable for you, so traverse ye through its tracts and enjoy of the Sustenance which He furnishes: but unto Him is the Resurrection. (Quran 67: 15) It is We Who have placed you with authority on earth, and provided you therein with means for the fulfilment of your life: small are the thanks that ye give! (Quran 7: 10) See ye the seed that ye sow in the ground? Is it ye that cause it to grow, or are We the Cause? (Quran 56: 63-64)
Concept of Economics in Quran by HUMA NAWAZ safely in the goldsmith's vaults. Thus, the goldsmiths became the first bankers and gradually, by way of deception, defrauded more and more people out of their hard-earned property. With the wide-spread use of paper money, cheques, plastic cards and electronic money transfers, this business has taken on gigantic proportions, and bankers now control all significant enterprises including governments. As, historically, the money-lending profession was forbidden to Christians, and still is, or should be, forbidden to Muslims, Jewish families were the first to establish themselves in this business and to date control it almost exclusively. Little surprise, therefore, that Zionism almost always gets its way with governments who find themselves in ever-increasing debt. This money-power has upset the balance more than any other means of control. Fertile, selfsufficient countries were plunged into debt and made dependent on outside aid. Yet, the West's income from interest payments is a multiple of Third World Aid dispatched by the West. Only the interest income goes on to the lenders, whereas the aid bill is footed by the people and their governments. Considering that this evil money-power is at the root of some of the worst injustice troubling our planet -- war, pollution, starvation, social disorder -- Muslims should be amongst the first to fight it. Considering that this creation of money out of nothing, this usurpation of wealth by crooked means is almost taking the shape of playing god - a sign of the Dajjal, the false Messiah -- it should be the most important issue on the Muslim's agenda. For good reason, interest has been forbidden in Islam. Yet Muslims happily pray in mosques built with interest money, and the so-called Islamic banks happily contend themselves with trying to beat the others at the game. Instead of offering a real alternative, they simply change the labels and shamelessly call it fair partnership, when they get half the profits of an entrepreneur's hard labour after lending him some money, which cost them nothing.2
Concept of Economics in Quran by HUMA NAWAZ Please see the following verses to understand this concept. (9:60) The sadaqaat are only for the poor and the needy, and those who collect them, and those whose hearts are to be reconciled, and to free the captives and the debtors, and for the cause of Allah, and (for) the wayfarer; a duty imposed by Allah. Allah is Knower, Wise. (9:103) Take alms of their wealth (sadaqaat), wherewith thou mayest purify them and mayest make them grow, and pray for them. Lo! Thy prayer is an assuagement for them. Allah is Hearer, Knower. (57:18) Lo! Those who give sadaqaat, both men and women, and lend unto Allah a goodly loan, it will be doubled for them, and theirs will be a rich reward. Verse 6:141 below explains when this Divine-share is supposed to be paid: on the day of harvesting. In today's terms, it would mean the taxes that one must pay when one receives his pay. (6:141) He it is Who produceth gardens trellised and untrellised, and the date-palm, and crops of divers flavour, and the olive and the pomegranate, like and unlike. Eat ye of the fruit thereof when it fruiteth, and pay the due thereof upon the harvest day, and be not prodigal. Lo! Allah loveth not the prodigals. This Payment for Allah is a payment to the Islamic State for the common welfare. By the same token payments to the Messenger in verses 58:12,13 means payments to the State for the general welfare (as the Messenger was then the collector on behalf of the State). (58: 12) O ye who believe! When ye hold conference with the Messenger, offer sadaqaat before your conference. That is better and purer for you. But if ye cannot find (the wherewithal) then lo! Allah is Forgiving, Merciful. (58:13) Fear ye to offer sadaqaat before your conference? Then when ye do it not and Allah hath forgiven you, establish worship and invest in Zakat and obey Allah and His messenger. And Allah is Aware of what ye do. It is important to note that Allah enjoins on Muslim men to consider marriage payment to their wives as a duty (4:24), and this payment has been named as sadaqaat (4:4). In this case sadaqaat is not a charity but an obligation which must be paid. (4:24) [...]And those of whom ye seek consent (by marrying them), give unto them their portions as duty. And there is no sin for you in what ye do by mutual agreement after the duty (hath been done). Lo! Allah is ever Knowing, Wise. (4:4) And give unto the women (whom ye marry) free gift of their marriage portions (sadaqaat); but if they of their own accord remit unto you a part thereof, then ye are welcome to absorb it (in your wealth). The hoarding of wealth is like thrombosis: an economic system will collapse if hoarding is allowed to permeate society. This is why Allah forbids hoarding of wealth as the following verses show.
Concept of Economics in Quran by HUMA NAWAZ (9:34) [...]Those who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (O Muhammad) of a painful doom. (104:1-4) Woe unto every greedy, arrogant, one who hath gathered wealth (of this world) and arranged it. He thinketh that his wealth will render him immortal. Nay, but verily he will be flung into the Consuming One. In a truly Islamic state there will be security for everybody, and hence any surplus wealth will be invested, thus avoiding the effect of hoarding 3.iii Zakat Literally, zakat means growth, purification and righteousness. Al-Shaukani gives the following definition: 'Linguistically, zakah means growth: One says Zakahhaz-Zar meaning the plant grew. It can also mean purification. In Shariah (Islamic law) it implies both meanings. The first meaning is construed as to cause growth in wealth, or as to cause more reward or as to pertain to increasing wealth, such as the case in commerce and agriculture.' 4 (30:39)The usury that is practised to increase some people's wealth, does not gain anything with Allah. But if you invest in zakat, seeking Allah's countenance, these are the ones who receive their reward manifold. Both zakat and usury involve the investment of capital in order to seek material gains. But whereas zakat is a method of investment approved by Allah, usury is condemned. The above verse indicates the cardinal principle that the material gains resulting from the practice of usury gain nothing with Allah, whereas the gains, resulting from the practice of zakat, receive 'Allah's blessing'. Instead of following the straight interpretation, the Traditionalists went in the direction of linking zakat with verses 9:60 and 9:103 which are related to sadaqaat, and extracted an interpretation which led to charity collections being introduced by the State. They went so far as to fix the yardsticks for such charity collections, and to attribute the emergence of this practice to the Messenger of Allah. It is unimaginable that the Messenger of Allah would have introduced an economic system, whereby extracting 2.5% of the otherwise ill-gotten wealth would render it 'pure'! After having demonstrated that zakat is something different from what had been ordained in verses 9:60 and 9:103, we come to verse 2:177 which indicates that even after spending in charity, out of own volition, there is something called 'zakat' which will still be outstanding. Verse 22:41 ordains that the true believers are those who, when allowed power and influence, establish a system of 'zakat' in their way of life. (22:41) Those who, if We give them power in the land, establish worship and invest in zakat and enjoin kindness and forbid iniquity. And Allah's is the sequel of events. Verse 22:78 further confirms this Ordinance. (22:78) [...]So establish worship, invest in zakat, and hold fast to Allah. He is your protecting Friend. A blessed Patron and a blessed Helper ! Zakat prevents hoarding of money and causes the wealth to grow so that people can earn their living instead of depending on charity. Note: There are verses in the Qur'an in which the word 'sabeelillah' appears. For example: 5
Concept of Economics in Quran by HUMA NAWAZ (2:261) The likeness of those who spend their wealth in Allah's way (sabeelillah) is as the likeness of a grain which groweth seven ears, in every ear a hundred grains. Allah giveth manifold to whom He will. Allah is All-Embracing, All-Knowing. (4:160-161) Because of the wrongdoing of the Jews We forbade them good things which were (before) made lawful unto them, and because of their much hindering from Allah's way (sabeelillah). And of their taking usury when they were forbidden it, and of their devouring people's wealth by false pretences. We have prepared for those of them who disbelieve a painful doom.
Concept of Economics in Quran by HUMA NAWAZ 4. Individuals pay in charity in the manner ordained in the Qur'an (see 12.3.i), and must maintain the institution of free will and a free sum of money: the Qur'an has a depth of insight not to fix a precise percentage. It should be different from person to person and from time to time, the principle aim being the process of reversal of greed. 5. The State would take by way of taxes from the society with the primary intention of removing excess and redistributing wealth for general welfare (see 12.3.ii). 6. No one should be able to sell something he hadn't already bought or paid for. It would not be possible to speculate in 'futures' as is done in the West, that is, without ever actually owning the goods. The fortunes men make in the City of London by financial transactions which would be strictly forbidden by Islamic Law. 7. Fresh money would only come into circulation when goods and services of the corresponding value had been inducted into the society. This would effectively check price spirals, inflation, collapse of currencies, etc. Distribution of fresh money coming into circulation would be on mutually-agreed basis between the society members. 8. An air of confidence would emerge so that people would come forward willingly, and make investments (see 12.3.iii). An economic system based on the Qur'anic principles of an equitable society and productive investment can effectively remove much of the chronic economic illnesses as suffered by the modern society.
References:
1. Freedom for Qur'an by Ahmad Nawaz and published by Ahmad Nawaz. Mr. Nawaz has dedicated his book for the service of mankind and as such there is no copyright restriction. The basic concepts are based on this book. 2. Islam: Taking root in Europe by Sahib Mustaqim Bleher. Published by 'Islamic Party of Britain' in their official Part News report, 'Common Sense' dated Last Quarter 1992. Issue number 8. p. 10, 11. 3. The Guardian: (i) News item on front page dated 7.3.87. (ii) Passages from the article Impossible Debt on Road to Global Ruin by F. Clairmonte and J. Cavanagh, dated 9.1.87. 4. Zakah by Abdul Rehman Ansari. Published by IPCI, 481 Coventry Road, Small Heath, Birmingham B10 0JS. p. 5. 5. Freedom for Qur'an by Ahmad Nawaz and published by Ahmad Nawaz. p. 167-169. 6. Mawdudi, Abul Ala. Muashiat-e-Islam. 11th ed. Karachi: Maaraf Islami, 1986. 69-70