The New Nation - Internet Edition

Economics of universal sustenance

Maqbool Mahmood Farhat (Writes from London)

In 1980 C.Gordon Tether, a prolific columnist, wrote about the plight of poor people in the Third World in an article titled If the world belongs to every one in the Financial Times of London. We think it fit to print salient points of this to bring about the current thinking of the reformists about global economic reforms.

'Mr Maurice Strang, a high official of the United Nations certainly put the cat among the pigeons when he told fellow Canadians during a recent visit to Ottawa that the time had come to start questioning the 'sovereign rights' of countries to the resources that happen to be located within their borders.

'What he was proposing was that the developing debate on 'the sacred concepts of private property' should now be extended to consider the proposition that 'The world belongs to every one', that is to say, neither nation nor individuals are entitled to lay claim to a disproportionately large share of its riches.

There have been suggestions in oil consuming countries in recent months that a situation wherein the oil sheikhdoms of the Middle East with their miniature populations command a large slice of the world's fuel supplies is intolerable, so intolerable that some kind of international trustee system should be setup, compulsorily, if it cannot be arranged on a voluntary basis, to develop these reserves 'in the interests of the world as a whole.'

Mr Strang's tour de force was concerned with pointing out that what is good for the Arabs might well be held to be equally good for those other countries that geography has treated in particularly indulgent fashion in the resourcessense. And he went on to indicate that Canada with vast oil-coal and uranium reserves but less than one percent of the world's population might well be 'One of the first countries to be challenged if it adopted a policy of narrow and defensive nationalism.' By way of justification, he pointed out that Values were changing and that just as the 'Once sacred concept of private property had been eroded by the concept of benefiting the greatest numbers' so was the sovereign right of a country to its resources is now being seriously questioned.

'Needless to say, the idea is not going to go down at all well with those who happen to be among the 'Haves' rather than the 'Have nots'. There is obviously room for debate as to how far outsiders can be said to have a legitimate claim to property or other assets created by a man's or a nation's own efforts. Naturally, it is not so easy to defend individual or national claims to sovereignty over an unduly large share of 'what came naturally', the land, the sea, the energy and other resources located in the bowels of the earth.

'Paying Tribute: Is it, for example right that because the Creator chose to locate the great bulk of the world's more accessible oil in the desert areas of the Persian Gulf, the impoverished millions of the poor countries should now behaving to devote a significant part of their grossly inadequate spending power to pay for the fuel they need'? Again is it fair that because prices of the finished products have multiplied in the affluent West in recent years, the comparatively poor countries have to part with their meagre incomes to buy these products at exorbitant prices?

'Ecologists have been arguing for some time that, if we want to ensure that the onward march of affluence does not soon put our civilisation in peril, we shall have to evolve global policies for the use of scant resources including land.

'Only in this way, they maintain, and with considerable justification, can we make sure that we get both balanced utilization and adequate conservation of the resources that are indispensable to the survival, let alone the prosperity of the world's rapidly increasing population.

'What the UN Chief is contending is that there is also a need, in some senses more urgent one, for a parallel crusade. Its objective would be to bring about amore equitable sharing out of the ownership of all natural resources at both national and international levels not only as an act of social justice but also to make the world a more efficient and happier place to live in.'

Over the past few years there has been a wind of change in economic thinking moving towards the type shown in the above article. Many people in affluent countries, who are now socially-conscious enough to think about the fate of the poorco untries, feel instinctively guilty about the extravagance, conspicuous consumpt ion and waste of scarce natural resources in the Western world. The West's affluence, after all, is bought with the sweat and sufferings of the world's exploited poor. In the words of ex British Prime Minister Edward Heath, 'it is the unacceptable ugly face of naked capitalism'. The global capitalist system, whether in oil producing countries or the oil consuming West, is harming the conditions of the Third World's poor.

This sentiment is also extended to the issue of Third World debt. Recently Gordon Brown, Chancellor of the Exchequer British Government echoed the same feelings that the world must attend to the needs of the poor. In 2002, he and the International Monetary Fund's managing director, Horst Koehler, announced that a law should be passed that would allow countries drowning in debt to declare bankruptcy, after which creditor countries would be forced to negotiate more lenient repayment terms. However, this proposal was fiercely opposed by large banks in the US and other wealthy countries that loan money to developing nations. This is because any fiscal-monetary reforms by the United Nations Development Programme would threaten the vital interests of multinationals based in the advanced capitalist world.

One must ask the question now of whether there is any plausible alternative system that would completely remove or at least significantly reduce the poverty we see today. The answer is YES, Islam provides an unambiguous Quranic commandment: 'Lo! Allah enjoins Justice and Indemnification (Al-Adl wal-Ihsan)(Al-Quran Sura 16, verse 90). Translated onto economic plane, while Al-Adl(justice) requires a delicate and just balance amongst the production, consumption and distribution relationship in the economy, Al-Ihsan (indemnification) enjoins a special concern for the economically downtrodden in the society. Hence, the basic objective of the Islamic economic philosophy is the eradication of absolute poverty, feudalism, illiteracy, gross inequalities of income and wealth, widespread unemployment and disease.

The most important element of wealth is landed property, which is not only the source of inequity, but also social tensions and moral degeneration in society.

It is therefore essential for a society to take strong steps to regulate this institution in a manner, which conforms to the Quranic concept of Trusteeship rather than that of ownership as advocated above by the UN's high official Maurice Strang. The concept of Trusteeship, or collective ownership, is fully elucidated in the Holy Quran.

Mr Ghulam Ahmad Parwez (1903-1985), founder of Tolu-e-Islam Movement, Lahore, Pakistan and a renowned Islamic scholar, commentator and revolutionary reformer, authored almost forty-five voluminous books on various aspect of Islam. He in particular wrote extensively on the subject of economic theory from the Quranic Perspective. His voluminous work Nizaam-e-Rububiyyat (System of the Development and provision of Universal Sustenance) is a masterpiece on Islamic Economics. He wrote many essays on the subject, which were printed in pamphlets. One of his Urdu pamphlets, Quran Ka Mo'ashi Nizaam (Economic System of Quran) has been rendered beautifully and faithfully into English by Miss Saleena Karim, BSc (Hon), daughter of Mr Fazal Karim, a well known poet and writer of Nottingham. We hope it will answer fully the question of how to bring justice and equality in the disparaging world, and make it a paradise on earth.

Translated by: Saleena Karim, Nottingham, UK

Spirit of tolerance in Islam

Muzammil H. Siddiqi, Ph.D.

Intolerance is on the increase in the world today, causing death, genocide, violence, religious persecution as well as confrontations on different levels. Some times it is racial and ethnic, some times it is religious and ideological, other times it is political and social. In every situation it is evil and painful.

How can we solve the problem of intolerance? How can we assert our own beliefs and positions without being intolerant to others? How can we bring tolerance into the world today? I would like to discuss some of these issues from an Islamic point of view. What is tolerance? Literally the word "tolerance" means "to bear." As a concept it means "respect, acceptance and appreciation of the rich diversity of the world's cultures, forms of expression and ways of being human." In Arabic it is called "Tasamuh". There are also other words that give similar meanings, such as "Hilm" (forbearance) or "'`Afu" (pardon, forgiveness) or "Safh" (overlooking, disregarding). In the Persian and Urdu languages, we use the word "rawadari" which comes from "rawa" meaning "acceptable or bearable" and "dashtan" meaning "to hold".

Thus it means to hold something acceptable or bearable. Tolerance is a basic principle of Islam. It is a religious moral duty. It does not mean "concession, condescension or indulgence." It does not mean lack of principles, or lack of seriousness about one's principles. Sometimes it is said, "people are tolerant of things that they do not care about." But this is not the case in Islam. Tolerance according to Islam does not mean that we believe that all religions are the same. It does not mean that we do not believe in the supremacy of Islam over other faiths and ideologies. It does not mean that we do not convey the message of Islam to others and do not wish them to become Muslims. The UNESCO principles on tolerance say:

"Consistent with respect for human rights, the practice of tolerance does not mean toleration of social injustice or the abandonment or weakening of one's convictions. It means that one is free to adhere to one's own convictions and accepts that others adhere to theirs. It means accepting the fact that human beings, naturally diverse in their appearance, situation, speech, behavior and values, have the right to live in peace and to be as they are. It also means that one's views are not to be imposed on others."

Tolerance comes from our recognition of: 1. the dignity of the human beings, 2. the basic equality of all human beings, 3. universal human rights, and 4. fundamental freedom of thought, conscience and belief.

The Qur'an speaks about the basic dignity of all human beings. The Prophet, peace and blessings be upon him, spoke about the equality of all human beings, regardless of their race, color, language or ethnic background. Shari`ah recognizes the rights of all people to life, property, family, honor and conscience. Islam emphasizes the establishment of equality and justice, both of these values cannot be established without some degree of tolerance. Islam recognized from the very beginning the principle of freedom of belief or freedom of religion. It said very clearly that it is not allowed to have any coercion in the matters of faith and belief. The Qur'an says, "There is no compulsion in religion." (Al-Baqarah: 256) If in the matters of religion, coercion is not permissible, then by implication one can say that in other matters of cultures and other worldly practices it is also not acceptable. In Surat Ash-Shura Allah says to the Prophet, peace and blessings be upon him, "If then they turn away, We have not sent you as a guard over them.

Your duty is but to convey (the Message)." (Ash-Shura: 48) In another place Allah says, "Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious. Your Lord knows best, who have strayed from His Path, and who receive guidance." (An-Nahl:125) Further, Allah says to the Believers, "Obey Allah, and obey the Messenger, and beware (of evil): if you do turn back, know then that it is Our Messenger's duty to proclaim (the Message) in the clearest manner." (Al-Ma'idah: 92) One can also cite Allah's words: "Say: 'Obey Allah, and obey the Messenger: but if you turn away, he is only responsible for the duty placed on him and you for that placed on you.

If you obey him, you shall be on right guidance. The Messenger's duty is only to preach the clear (Message)."(An-Nur:54) All these verses give note that Muslims do not coerce people; they must present the message to them in the most cogent and clear way, invite them to the truth and do their best in presenting and conveying the message of God to humanity, but it is up to people to accept or not to accept. Allah says, "And say, 'The truth is from your Lord, so whosoever wants let him believe and whosoever wants let him deny." (An-Nahl: 29) The question then comes: If Allah gave choice to believe or not to believe, then why did He punish the people of Prophet Nuh, the `Ad, the Thamud, the people of Prophet Lut, the people of Prophet Shu`aib and Pharaoh and his followers? The answer is in the Qur'an itself. Those people were not punished simply because of their disbelief. They were punished because they had become oppressors. They committed aggression against the righteous, and stopped others to come to the way of Allah.

There were many in the world who denied Allah, but Allah did not punish every one. Ibn Taymiyah, the outstanding Muslim scholar, said, "The states may live long inspite of their people's unbelief (kufr), but they cannot live long when their people become oppressors." Another question is raised about Jihad. Some people say, "Is it not the duty of Muslims to make Jihad?" But the purpose of Jihad is not to convert people to Islam. Allah says, "No compulsion in religion."(Al-Baqarah: 256). The real purpose of Jihad is to remove injustice and aggression. Muslims are allowed to keep good relations with non-Muslims.

Allah says, "Allah does not forbid you that you show kindness and deal justly with those who did not fight you in your religion and did not drive you out from your homes." (Al-Mumtahinah: 8) Islam teaches that fighting is only against those who fight. Allah says, "Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors." (Al-Baqarah:190) Islam may tolerate anything, but it teaches zero tolerance for injustice, oppression, and violation of the rights of other human beings. Allah says, "And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Yourside one who will protect; and raise for us from Yourside one who will help!'"(An-Nisa': 75) Islam teaches tolerance on all levels: individual, groups and states. It should be a political and legal requirement. Tolerance is the mechanism that upholds human rights, pluralism (including cultural pluralism), and the rule of law.

The Qur'an says very clearly: "To every People have We appointed rites and ceremonies which they must follow, let them not then dispute with you on the matter, but do invite (them) to your Lord: for you are assuredly on the Right Way. If they do wrangle with you, say, 'God knows best what it is you are doing.' 'God will judge between you on the Day of Judgment concerning the matters in which you differ.'" (Al-Hajj: 76-69) *There are many levels of tolerance:* A. Between family members, between husband and wife, between parents and children, between siblings etc. B. Tolerance between the members of the community: tolerance in views and opinions, tolerance between the Madhahib (Islamic Juristic Schools). C. Tolerance between Muslims and the people of other faiths (interfaith relations, dialogue and cooperation). Muslims have been generally very tolerant people. We must emphasize this virtue among us and in the world today.

Tolerance is needed among our communities: We must foster tolerance through deliberate policies and efforts. Our centers should be multi-ethnic. We should teach our children respect of each other. We should not generalize about other races and cultures. We should have more exchange visits and meetings with each other. Even marriages should be encouraged among Muslims of different ethnic groups. With non-Muslims we should have dialogue and good relations, but we cannot accept things that are contrary to our religion. We should inform them what is acceptable to us and what is not. With more information, I am sure the respect will develop and more cooperation will develop.

(DISCLAIMER: Witness-Pioneer is an Internet based Islamic Organization,focusing on Research and Education. The content of this message does not necessarily reflect the views of Witness-Pioneer. The author takes full responsibility of it.)

Financial dealing be conducted with honesty

Tamizul Haque

Barrister-at-Law

(From previous issue)

The idea behind the Muslim weekly "Day of Assembly" is different from that behind the Jewish Sabbath (Saturday) or the Christian Sunday. The Jewish Sabbath is primarily a commemoration of Allah's ending His work and resting on the seventh day: we are taught that Allah needs no rest, nor does He feel fatigue (2-255). The Jewish command forbids work on that day but says nothing about worship or prayer ; our ordinance lays chief stress on the remembrance of Allah. Jewish formalism went so far as to kill the spirit of the Sabbath, and call forth the protest of Jesus: "the sabbath was made for man, and not man for the Sabbath. But the Christian Church, although it has changed the day from Saturday to Sunday, has inherited the Jewish spirit: witness the Scottish Sabbath; except in so far as it has been secularized. Our teaching says: 'When the time for Jumu'a Prayer comes, close your business and answer the summons loyally and earnestly, meet earnestly, pray, consult and learn by social contact: when the meeting is over, scatter and go about your business.

The immediate and temporal worldly gain may be the ultimate and spiritual loss, and vice versa.

In Ayat 10 of Sura Jumu'a Holy Quran clearly speaks that "when the Prayer Is finished then people may Disperse through the land And seek the Bounty of Allah and celebrate The Praise of Allah Often so that they may prosper".

Prosperity is not to be measured by wealth or worldly gains. There is a higher prosperity, -the health of the mind and the spirit.

Ayat 11 of the Sura Jumua-62 Allah cautions us not to be distructed by the craze for amusement or gain. If one leads a righteous and sober life, Allah will provide for him in all senses, better than any provision one can possibly think of.

Islam urges Muslims to enjoy the bounties provided by Allah Subhanahu Tahla and sets no quantitative limits to the extent of material growth of Islamic society. I have also sighted as above ayat 10 of Sura 62 where Allah has directed the Ummah that when the Jumu'a prayer is ended, then disperse in the land and seek of Allah's bounty. If Allah provides any one with an opportunity for earning his livelihood, let him not leave it unexploited until it is exhausted. From Bokhari, Muslim and Tirmidhi, one would find that when any Muslim who plants a tree or cultivates a field such that a bird, or a human being, or an animal eats from it, this act will be counted as an act of charity.

Islam also expects from the believers of the Faith to refrain from bagging. Islam goes even further than this. It urges Muslims to gain mastery over nature because, according to the Holy Quran, all resources in the heavens and the earth have been created for the service of mankind.

Now coming back to ayat 29 of Sura Nesa-IV the commitment of Islam to individual freedom distinguishes it sharply from socialism or any system, which abolishes individual freedom. Free mutual consent of the buyer and the seller is, according to all schools of Muslims jurisprudence, a necessary condition for any business transactions. This conditions springs from the verse of the Holy Quran which runs thus :-

O ye who believe!

Eat not up your property

Among yourselves in vanities:

But let there be amongst you

Traffic and trade

By mutual good-will:

The Holy Prophet is also reported to have said: Leave people alone for Allah gives them provision through each other. The only system that would conform to this spirit of freedom in the Islamic way of life is one where the conduct of a large part of the production and distribution of goods and services is left to individuals or voluntarily constituted groups, and where each individual is permitted to sell to or buy from whom he wants at a price agreeable to both the buyer and seller.

The market mechanism may also be considered to be an integral part of the Islamic economic system because, on the one hand, the institution of private property is not workable without it; and, on the other, it offers the consumers a chance to express their desires for the production of goods of their liking by their willingness to pay the price and also gives resources-owners an opportunity to sell their resources in accordance with their free will.

As a matter of policy I give a conclusion to my treatise for better understanding of my readers. There is no strictly worldly sector of life according to Islam. Action in every field of human activity including the economic, is spiritual provided it is in harmony with the goal and values of Islam. These goals and values are summarized by some authors as follows :-

1. Economic well-being within the framework of moral and norm of Islam;

2. Universal brotherhood and justice;

3. Equitable distribution of income; and

4. Freedom of individual within the context of social welfare.

Islam strikes a balance between the two extremes of capitalism and socialism. Being appreciative of their role Islam harmonizes the individual and the state in such a way that individuals have the freedom necessary to develop their potentialities and not to encroach upon the rights of their fellowmen. It also gives the community and the state adequate powers to regulate and control the socio-economic relationships so as to guard and maintain this harmony in human life. The basis of this whole structure as envisaged by Islam is the reciprocity of love between individuals and groups; it is not erected on the basis of hatred and class conflict as is the case with socialism.

(Concluded)