The Economic System of the Holy Quran

A translation of the Urdu leaflet Quran Ka Mo'ashi Nizaam by G.A Parwez

Preface
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 everyone 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 everyone 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 where in the oil sheikhdoms of the Middle East with their miniature populations command a large slice of the worlds fuel supplies is intolerable so intolerable that some kind of international trustee system should be set up compulsorily, if it cannot be arranged on a voluntary basis to develop these reserves in the interests of the world as a whole. Mr Strangs 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 resources sense. And he went on to indicate that Canada with vast oil-coal and uranium reserves but less than one percent of the worlds 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 mans or a nations 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 worlds more accessible oil in the desert areas of the Persian Gulf, the impoverished millions of the poor countries should now be having 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 worlds rapidly increasing population. What the U.N 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 a more 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 poor countries, feel instinctively guilty about the extravagance, conspicuous consumption and waste of scarce natural resources in the Western world. The Wests affluence, after all, is bought with the sweat and sufferings of the worlds 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 Worlds 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 Funds 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 the 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 U.N.s high official Maurice Strang. The concept of Trusteeship, or collective ownership, is fully elucidated in the Holy Quran. Mr Ghulam Ahmad Parwez (died 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), 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. Maqbool Mahmood Farhat London

Translators Note
My interest in Islam as a Deen began when I was around seventeen years old, and my father introduced me to Parwezs work through Tolu-e-Islams monthly magazines. What instantly attracted me to Tolu-e-Islams articles was the cogent and cohesive manner in which they were written. Over the years I learned that Islam is not merely a religion with the usual spiritual rhetoric. It is a System. It is the blueprint for the development and organisation of humanity at the individual and the collective level, encompassing morality as well as practicality. It is truly the one and only Paragon. As I have become increasingly familiar with the English Exposition of the Holy Quran (published by Tolu-e-Islam), and as I have learned the expounded meanings of Quranic terminology, my confidence in the veracity of Islam has continued to grow. I am thankful that I no longer have blind faith. A brief introduction to this booklet The management of economics has always been in one form or another a problematic issue of every society, affecting everyone. The same is true today, except that it has become further complicated with the increasing interdependence of the worlds nations. Economic management at the global level as well as at the national level is now reaching a crisis point. The Quran deals directly and conclusively with economics, providing a surprisingly simple solution to this complex issue. The Almighty has designed the Quranic reforms in order to gradually reverse economic inequity and restore balance. These reforms are expounded skilfully by G.A Parwez in his booklet, Quran Ka Mo'ashi Nizaam (Economic System of the Quran). Mr Maqbool Mahmood Farhat, the Coordinator of London Bazm asked me and my father Fazal Karim to render this booklet into English. It is not a literal translation, but a running one, since both my father and I strongly advocate the importance of translating meaning for meaning over word for word. That said, we have tried our best to keep as closely to the original wording as possible. Although the translation of this booklet is being primarily credited to me I could not have typed a single word without my father. We are a team; English is my first language, and his is Urdu; we each make up for the others deficits, though to be frank my Urdu is far weaker than is his English. We hope that this translation does Mr Parwez justice.

Saleena Karim, Nottingham, UK 24th March 2005

Please note that the original author (i.e. Parwez) is not responsible for any ambiguities etc. that may appear in this English rendering. All such responsibility falls on the translator.

Glossary of terms used in this booklet

The reader may find the following explanations of terms useful:

Allah:

Arabic/Quranic reference to the One God Who is the Lord God, the Creator and Sustainer of the entire universe and everything that is in it. Allah is not an exclusive name for a tribal deity of Muslims as some Christians, Jews and other non-Muslims erroneously believe. It is wrong to consider Allah as a name for God as God has no name, only Attributes. (or Din) A term with no exact English equivalent, a Way of Life, and in the Islamic context, a social, political system based on Quranic Values. Deen is generally translated incorrectly in English as religion. According to the Holy Quran, the conviction that results from full mental acceptance and intellectual satisfaction. This kind of conviction gives one a feeling of amn peace, inner contentment. In addition, a Momin is one who accepts the truth and acts in such a way that it ensures his own peace and helps him to safeguard the security of the rest of mankind. Amn, Eiman and Momin have a common root. Unlawful, prohibited according to the Quran. Derived from the Arabic word Kaab, which literally means cube. It is a cube shaped stone built structure wrapped in black cloth. Into one corner of its wall the ajr-e-Aswad (Black stone) is laid. It was built by Abraham (PBUH) and his son Ishmael (PBUH). Kafr (v.) is to reject; Kafir (n.) is thus a rejecter, non-Muslim, or non-believer according to the Holy Quran. One who accepts the truth in such a way that it ensures his own peace and helps to safeguard the peace and security of the rest of mankind. Almomin is one of the Attributes of Allah Himself. See also Eiman.

Deen:

Eiman:

Haram: Kaba:

Kafir/Kufr:

Momin:

Muhammad: (PBUH), the final Messenger of Allah. Makkah: The holiest of the holy cities is situated in a depression surrounded by barren stark hills. It is the birthplace of the last Messenger Muhammad (PBUH) and abode of the descendents of Ishmael, son of Abraham (PBUH).

Nafs:

It has many meanings, including intellect, Personality, or Self, which may be termed as mind, or psyche. Quran uses this word for a specific thing called Human Personality, which in religious parlance is referred to as the soul. When Muslims take the name of a Messenger in writing, they usually add the salutation PBUH (Peace Be Upon Him). This salutation is not used in the Quran. It should be implicitly understood that, as mentioned in Sura As-Saaffaat (37:181), we do convey Peace upon all the Messengers of Allah, and Praise be to Allah, Sustainer of the Universe. Holy Scripture of Muslims revealed by God Almighty to Prophet Muhammad (PBUH). Its literal meaning is collection, recitation. The Holy Quran is the last of the Divine books. It is usually translated into English as the Lord, which does not convey the real meaning and significance of the Arabic word. It means one who provides nourishment, to process a thing with new additions, alterations or changes so that it should reach its goal, to bring a thing gradually to perfection. One of Gods Attributes means Nourisher, Cherisher and Sustainer. The process by which Allah provides nourishment or sustenance (derived from Rabb)

PBUH:

Quran:

Rabb:

Rabubiyat:

Razzakiyat: The process by which Allah provides nourishment or subsistence (derived from Rizq). Rasool: A person chosen by Almighty who receives Divine guidance and delivers this message continuously, gently and softly to mankind without the slightest change or modification. In this pamphlet the use of this term has been restricted for Muhammad (PBUH). The physical necessities of life according to the Quran; subsistence. Islamic Law, Way of Life. Shariyat is synonymous with Deen. The only unpardonable offence according to the Quran. It is the association of partners with Allah (i.e. polytheism), whether it is anyone or anything in the human or physical world, or the obedience of laws that contradict those revealed in the Quran. People who do so are called Mushrikeen. This includes creating divisions within the Muslim community through sectarianism. Al-Wahiyo is a suggestion by a sign that is extremely quick and fast. It also means to inform quickly, to whisper, and also to write. Wahi (Revelation) therefore is the law that Allah has

Rizq:

Shariyat: Shirk:

Wahi:

given everything in the universe to follow. Whilst animals have no choice in following the law, humans can choose whether or not to follow it. However, whilst everything else in the universe receives the Wahi directly from Allah, in humans He has only communicated the Wahi directly to the Messengers (as Revelation).

Note: With reference to Quranic verses cited in this booklet: The Sura number is written first followed by the verse number. For example, (4:6) means Sura No 4, Verse 6.

ECONOMIC SYSTEM OF THE HOLY QURAN

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 beings. The dead body (i.e. corpse) is neither a Momin (believer) nor a Kafir (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 why the Quran prescribes the most severe punishment for a murderer (4:92-93). Clearly therefore if human life possesses so much significance, then it is easy to imagine the importance of meeting the needs required for living. The Holy Quran has termed the needs of life as rizq (means of subsistence), which in everyday terms we call bread. Any study relating to the subject of bread is termed economics. How much importance the Quran places of the issue of bread can be seen in the first Sura Al Fatihah (The Opening) in which Muslims have been taught the prayer: Show us the 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 Adams 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 will receive sustenance in abundance (2:25; 7:19). In Sura Ta-Ha (O 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 Al 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 of the Kaba the First House of Allah on earth his first prayer to Allah was: O Sustainer, make this a city of Peace (i.e. a place of sanctuary for the oppressed), and feed its people with fruits (i.e. grant the bounties of life in abundance) (2:126). Prophet Abrahams (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 came 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 Rasools (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 Qurans 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 Rasools (PBUH) lifetime? At first glance this seems a difficult issue, but in fact it isnt. 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 (Parwez) 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 1) is for Allah, the Sustainer of the worlds. (1:1) The reason for Allahs worthiness of Hamd is that He has provided everything for the maintenance, growth and development of all creation. This is called Rabubiyat-e-aalameeni (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-eaalameeni operates in the external world (i.e. 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 the capitalist system that was already in effect in the Rasools 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 Jamaat-e-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 act 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 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 of Sadaqaat 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: 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). Protect the property of the orphans (4:6; 6:153; 17:34). If women earn something, then men 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 will, or if the will does not fully account for all of his/her property, then the estate should be distributed as per the directives outlined in the Quran (4:7; 11-12). 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 (6:142). (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 (9:103), and to distribute the collections for the welfare of society as described in Sura Al 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 join 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 Sadaqaat expenditure have been mistaken for Zakaat. The actual definition of Zakaat will be elucidated later *). In the first stage individuals had been directed to give a debtor time to repay a loan, or nullify 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 peoples 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). Humanitys present struggle and efforts and will 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 warned 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 Allahs 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 claim 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 right, 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 reform 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 (8:1; 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 terminology 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 upside-down. The Quran has emphatically stated that accumulating and hoarding wealth is a heinous crime. This wealth will ultimately fuel the fire of Hell and the hoarders will be scorched 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 of lava 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 issuing 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 exchange 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 Qurans warning) that they will face war from Gods 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 themselves 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 loan with interest to a needy person. It has categorically stated: that any situation in which someone invests money with the intent of getting 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 Al-Hai (usually translated as the Alive) and also Al Qayyum (usually translated as the Self-Subsisting). These two Attributes of Allah refer to the fact that he has given life as well as the means to sustain it, respectively. To maintain life, light heat, air, water 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 earth), 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 maeshat for sustenance. It is stated: Eat it (yourselves) and feed your livestock (20:54). At yet another place the Book has called this Mataannlakum wa le-an aa-mekum (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/her 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 erase this erroneous concept from the human mind. It addresses the Believers thus: Howwallazi fissamae Ilahun wa filarde Ilahun 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, wont 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 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, O Rasool!) To whom does the earth and all things therein belong? (23:84). The non-believers assuming they base their reply on intellect, knowledge 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). If everyone 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; otherwise 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). Compensation of labour It has been mentioned earlier that there is a difference between the availability of land versus other forms of sustenance (i.e. light, heat, air and water). Whereas most types of sustenance already exist in a useable form, food has to be produced from the land by means of labour. At different places the Holy Quran has eloquently stated that an individuals share in the produce acquired from land is determined by the amount of labour the individual has spent in the process of production; the rest is the Right of Allah. In manmade systems an individual takes land on a crop-sharing basis from a landlord; one part of the produce is retained by the tiller, or farm worker, and the rest is given to the landlord, given that the landlord is the owner of the land. Similarly, in an Islamic System, the same rule applies; the tiller takes his/her share and gives the owner i.e. Allah the rest. In Sura Al Waqiah (56:63-74), this arrangement has been described in a very eloquent manner. This is given below (in expositional form, not literal) and deserves full attention: For this purpose, you must think carefully over this System according to which your growth and development takes place. Does this happen according to Divine Law or by the laws framed by you? For example in the cultivation of crops, how much is the role played by you and how much of it is down to Divine Law? You prepare the land and sow the seed. Who turns the seed into a crop? Is it you or our Laws? Once the crop has grown, who protects it? It is possible that any calamity might occur and the flourishing crop may be destroyed, leaving you to lament helplessly: What a disaster has befallen us! We have been totally deprived. Not only has the grain been lost, our labour and seed have gone to waste. Then consider the water upon which not only your farming but your very survival depends. Do you make the rain fall from the clouds or does Our Law of sustenance perform it? (Clouds develop from seawater which is so saline that it can neither be used for drinking nor for irrigating crops). If the rain water remained saline, what could you have done? It is strange that you dont consider such simple, straight, and clear matters and thus draw the correct conclusion. Why dont you appreciate the System that Allah has set for (human) growth and development? Similarly, consider fire and the numerous purposes it serves when it is kindled. (These include purposes that may not be immediately obvious. For instance) this source of heat 2 is concealed and packed in branches and stems of green trees. After this, the Quran asks the reader to seriously ponder over the universal mechanisms that are engaged in producing the means of sustenance and to think about who is responsible for initiating them. How much of it is controlled by humans, and how much is controlled by Allah? However we look at it, we can only draw the conclusion that our only contribution is our labour; the rest is down to the Divine

System. Hence our rightful share to the sustenance produced can only be in proportion to the amount of labour we put in. We cannot make a claim as absolute owners of the entire produce. All these means of sustenance exist by themselves. These are neither made nor purchased by us. These examples are given in the Quran to serve as a reminder that Allah has made them as a means of sustenance for destitute people. In short, it means that labour is the responsibility of the humans and the means of production are the responsibility of Allah. Thus humans can keep the share of the fruits of their labour, and give the rest to Allah. Now a question arises as to how we should consign Allahs share to Him. The answer is that we must deliver this share to those who are lost and hungry (56:73). When the Islamic government ensures that the means of sustenance reach the poorest members of society, then it has fulfilled the directive give the rest to Allah. This fact is shown in verses (27:21; 67:30; 80:2432). Subsequent to the revelation of the Quran, the newly-formed Islamic government took practical action to limit the amount of land owned by the affluent class (which up until that point had become excessive). The obvious standard was to allocate only enough land to individuals in order to provide the means of sustenance for themselves and their families. This is how the Quran initiated the scheme to abolish private ownership of the land. Control of land possession In Sura Al Rad (The Thunder), it is said that a thought struck the mind of the Rasool (PBUH): Would the Revolution for which he had spent so many years come to fruition during his lifetime? Allah replied: (It doesnt matter) whether We shall show you part of what We promised them (within your life-time), or whether We take you from this world (before it is accomplished) your duty is (simply) to make (the Message) reach them: it is Our part to call them to account. Dont they see that We gradually reduce (their control of) the land from its outlying borders? (Where) Allah judges, there is none that can hinder it: and We will call them to account very soon. (13:41-42) In Sura Al Anbiya it is written: For a long time We gave them and their ancestors the means of sustenance (i.e. land from which to produce it); (but with the lapse of time they thought that no one would ever take it away from them); Dont they see that We gradually reduce (their control of) the land? Can they really expect to win (in the long term)? (21:44) Hence the Quran indicates that any power that is acquired from land ownership will eventually be abolished. This is how Allah has advanced the second stage of establishing the System. THIRD STAGE Accomplishment of the work We are now in the third stage of this programme. Now the Islamic State has been established, and it is fulfilling Allahs promise of Rabubiyat e aalamini (i.e. to provide sustenance to all).

Justification for establishing the Islamic State The justification for establishing the Islamic State is given in Sura Al Hajj (The Pilgrimage), where it is stated: (The Momineen are the) ones who, if We establish them (i.e. the Islamic State) in the land, will fulfil the responsibility of establishing the system of Salaat and Zakaat (22:41). (At this point, we will not go into the issue of Salaat; instead we shall keep the focus on Zakaat since this is specific to economics). The Quran has said that it is the responsibility of the Islamic State to provide Zakaat. This requires some close attention. The generally understood definition of Zakaat (as mentioned earlier *) is that the government takes a fixed percentage of wealth from the rich, and then allocates these funds to areas wherever it deems fit. However this is not the definition of Zakaat given in the Quran at all. Neither does the Quran mention that the government makes such a collection, nor does it mention how the government distributes these funds. Instead the Quranic verse (22:41) clearly states that the duty of the Islamic government is to give Zakaat, not take it (to do with as it pleases). In reality, to give Zakaat means that the Islamic government fulfils Allahs responsibility in effect of Rabubiyat and Razzakiyat. 3 How the Islamic government fulfils this responsibility is given in the Quran in great detail, and this is called the Economic System of the Quran. Covenant with Allah It must be understood that whoever wishes to become a member of the Islamic Society (i.e. when he becomes a Muslim) he must sign an agreement, the wording of which is: Allah has purchased from the believers their persons and their goods; for theirs (in return) is the Garden (of Paradise) (9:111). In short, this means that whoever wishes to become a member of this society must pledge his goods and his life to Allah (and thus swears allegiance to Allah), and in return Allah promises him paradise. Obviously in practice, this contract is made with the Islamic State (48:10), and hence a Momins life and possession end up under the custody of the Islamic System. In return he gets a heavenly life on earth as well as in the Hereafter, as Allah has promised several times in the Quran. Therefore in the Islamic System there is no individual ownership of any goods since it remains Allahs property (24:33). Variance of capability The Quran accepts that different individuals possess different abilities in earning their livelihood both in terms of talent type and capacity to work (We will not go into how these differences between individuals develop and how they can be minimised here). At this stage we will accept that these differences exist, so our aim is merely to project the Quranic viewpoint in this regard. The Quran states that due to variations in individuals abilities, different affairs of society are accomplished easily (43:32). However it also warns that people must not allow different abilities to create economic inequality in the society. The Quran has therefore explicitly stated in Sura Al Nahl that whilst differences exist in the abilities of individuals, this does not mean that those who possess a higher capability to earn should be allowed to keep their extra earnings as their own property. They must return any surplus earnings to benefit other (less well-off) assisting members of the community without whom they would not have earned a surplus in the first place. Many people oppose this concept and say:

How strange is this? This allows superiors and subordinates alike to become equal. People who say this are deluded with the notion that the higher capability they have is their own creation (i.e. they fail to see that were endowed with their talents by Allah). However this capability is not their own creation; it is a gift given by Allah, and it is one they receive for free (16:53, 16:71). Qaroonism (capitalism) The Quran shows that Qaroon (whom the Book refers to as a representative of capitalism) was also deluded by the same above notion when he said: This (wealth) has been given to me because of a certain knowledge which I have. (28:78) In other words, he is saying: My material goods and wealth are mine by virtue of my own knowledge and capability. Why should I give it to others? The Quran says that the same mentality is the main root of evil and chaos (39:49). At yet another place the Book says a person of this mentality never seems realise that one day he will have to answer to Allah regarding the bounties he received (and kept for himself) on earth (102:8). Instead, he deludes others as well as himself by saying: I give a small amount out of my wealth to charity in the name of Allah. I am sure that in return I will receive the same bounties in the Hereafter that I have received on earth. However, the Quran warns that this type of thinking is kufr (rejection) and it results in a severe penalty (41:50). Qul-al afaw (Surplus to your needs) Further to the above warning, the Holy Quran provides a directive that deals with the issue of wealth absolutely and permanently. It is stated in Sura Al Baqarah (The Cow): They ask you (O Rasool) how much (of their income) they should spend (for the benefit of others). Say: all that is surplus to your needs (2:219). The remaining portion in its entirety must be used to fulfil the needs of others. The Quran also states that whenever there is another whose needs are more pressing than yours, then you should prioritise meeting their needs over your own (59:9). Due to the Qul-al afaw directive, surplus wealth no longer remained with anyone, and thus the problems and disaster that arose from economic inequality came to an end. The difference between the creditor and the debtor, the landlord and the tenant, the industrialist and the labourer, and the rich and the poor was eliminated. Thus in the words of renowned Islamic philosopher and thinker, Sir Muhammad Iqbal: Mahmood and Ayaz stood together in the same row, There remained neither any benefactor nor any beneficiary; The subordinates, the superiors, the impoverished and the rich became one, When they reached You, then they all became one. (* Where Mahmood and Ayaz are the symbolic representatives of the king and slave, or the high and the low class, respectively) The land issue As we have seen earlier, the Quran makes it explicitly clear that the issue of private ownership on the land does not come into question. This is because the land is

the source of sustenance for all human beings (and in fact, all living things) (55:10). Therefore, there must be an arrangement in which this resource of sustenance is left equally open to fulfil the needs of all. (41:40) This is the gift from Allah to all of humanity; and since it is a gift, no one has the right to put up a barrier and divide it into sections to designate yours and mine (17:20). The streams of sustenance are supposed to flow like running water so that everyone can fulfil their needs without any obstructions. Unfortunately there are those who divert the flow to indulge themselves. They claim to be the upholders of Deen, but in practice they belie it. Their prayers are thrown back in their faces. Note the thought-provoking manner in which the Quran describes this fact: Have you noticed the one who belies the Deen? This is the one who turns the orphan away. He neither arranges nor encourages meeting the needs of the needy. He thinks that by performing prayers he has fulfilled the duties of the Deen. This however is a delusion. For such worshippers, their prayers end in disaster they are unaware of the reality of Salaat and remain ignorant of its aims and objectives. They think that to fulfil Salaat is simply to perform the physical act of prayer, and that is sufficient for them. Hence they withhold the means of sustenance instead of letting it flow like a running stream (107:1-7). If this is not belying the Deen, then what is? The land belongs to Allah The Quran has used the historical example of the people of Thamud, the inhabitants of Petra, to elucidate the issue of land in a most eloquent manner. It states that cattle-rearing was the means of livelihood of the people of Thamud. There were open grazing lands and water springs available to them, but the leaders of that nation had kept them under their individual control. Hence cattle belonging to the lower classes used to remain hungry and thirsty. Saleh (PBUH) came to them as a Messenger, and he raised his voice against the oppression and violence being committed by the leaders. When the leaders finally asked him what it was he wanted, he answered that he wanted them to realise that the land belongs to Allah, i.e. that it belonged to no human, and the same was true for the cattle. Therefore these animals had to have the freedom to graze on the Allahs land. What right did anyone have to fix up boundaries on arzullah (Allahs land) and prevent his creatures from crossing them? (7:73; 11:64) The leaders asked that if this was the case, then how could the issue be resolved? Prophet Saleh (PBUH) replied that the answer was simple: Fix the turns of the animals so that all of them irrespective of who they belong to shall all have their turn to drink. (26:155; 91:13) By using the expression fix the turns, it is clear that the water springs belong to no one and thus all have an equal right to access it. Now what is the meaning of Allahs land? This is not a manmade concept or theory. It is the practical founding precept of the Qurans economic system: i.e. the land is the means of livelihood for all humankind, and it cannot become anyones personal property. Believing in this precept in theory (i.e. purely in principle) but allowing private ownership of land in practice, is shirk and kufr in Quranic terms and belies the Deen. Again in the words of Iqbal: What is hidden of Allahs land is obvious But what is not apparent in reality is Rejection

Opposition to this system As we have seen, the Quran presents an economic system for the prosperity and welfare of mankind. Any number of terms could be used to describe this system but I choose to call it Nizam-e-Rabubiyat (System of Sustenance). This is the same system that every Messenger has presented to his people in his time, and each time he was met with fierce opposition from the mutrafeen economic parasites, which in todays terminology are the capitalists. The Quran states: Never did it happen that we sent a Messenger to a nation, without facing opposition from the wealthy class (capitalists) (34:34). From this two things become clear: 1) 2) The system presented by the Messengers was contrary to capitalism, and hence the capitalist class opposed it The conflict between the Divine Order and the capitalist system is not unique to our time, i.e. it is not merely an issue that has arisen recently. It has been so since the beginning. The Quran also tells us that if any group takes up this Divine System and dedicates itself to implementing it, then they will be successful no matter how much money the capitalists spend to try and thwart them.

The Quran describes this fact in Sura Al Anfal (Spoils of war, Plunder) (expositional account given): The opponents of this system will spend huge amounts of their wealth to try and hinder people coming towards the path of Allah. They will continue to spend it like water in their evil efforts; but their wealth will serve no purpose. They will end up regretting their wasted expenditure, because ultimately they will face defeat (8:36). Furthermore, spiritual leaders and priests also devour the money spent in raising obstacles in the path of Allah, but this will not bring them fruitful results (9:34). These mutaffifeen (dealers in fraud) who collect their own dues completely but never pay others their dues, will be removed easily from the path of Allah (83:1-4). Thus when humankind rises for the establishment of Rabubiyat-ealamini (the provision of sustenance for the universal growth and development of humanity) (83:5-6), the root of these mutaffifeen will be severed (6:45). Al Hamdulillah (Praise be to Allah) We shall bring in the first half of the above verse (6:45) shortly, but the second half is the invitation that also appears as the first line in the Quran: Al Hamdulillah-eRabbil alameen which translates as: All Hamd (praise) is due to Allah because of His Rabubiyat-e-alameeni (provision of sustenance to all creatures). As far as humanity is concerned however, His provision of sustenance (Rabubiyat) is not direct. Instead this process is established by human hands. On the same note it cannot be established until the root of the oppressors is severed. Until this is done neither can Rabubiyat-e-alameeni be established nor can humans feel the spontaneous urge to utter the words Al Hamdulillah-e-Rabbil alameen in awe of Him. Now we bring in the first half of the verse to view it in full: The last remnant of the wrong-doers was cut off. Praise be to Allah, the Sustainer of the worlds (6:45). This was the climax of the uprising that responded to the call for the Revolution. This is how they will proclaim the Hamd of Allah the Nourisher of humanity (10:10).

Guidance of Wahi Of course the economic system of the Quran cannot be established without the guidance of Allahs Wahi (Revelation). This is not a mere statement of belief, rather it is a sound reality to which we must pay close attention. Just as any human issue must be dealt with taking all of humanity into account, so must the economic system also be handled taking humankind into consideration as a whole. Allahs Wahi provides a complete and comprehensive set of Permanent Values (for every aspect of life) which, once implemented, will benefit the individual as well as the collective society. It could be said that it is a complete comprehensive formula, and only when it is implemented in totality will it bring about expected results. If some parts (or indeed a single part) are left out of the formula, then the expected results will not come about. The same is true for the economics issue. If one tries to resolve an issue in isolation from the rest of the from all other issues (i.e. without taking them into consideration), then it is liable to become complicated and thus problematic. For instance, if the Quranic economic system which has been outlined earlier is introduced as is into a society of idlers and thieves, then what will the result be? Or if abundance of food and wealth gets into the hands of a morally depraved nation (that revels in the luxuries and pleasures of life), then it is easy to imagine how much chaos will ensue. According to the Quran: And how many populations We destroyed, which (once) revelled in their life (of ease and plenty)! Now those habitations of theirs, after them, are deserted (28:58). There is no philosophy, or code of life (that deems humans simply as physical machines), that can deal even with the issue of providing sustenance for humanity, let alone other issues. Thus there is no code of life (other than the Wahi) that enables the human caravan to reach its destination. The Quran is a complete code of life for mankind, and the economic system is just one facet of it. The entire Deen is based on the principle that human life is not limited to merely the physical body; besides the body, human life also has something else which is the Self (nafs) or human Personality. Human Personality If the human Self is made to grow and develop properly, then in the life after death he is in a position to continue evolving. A persons Self grows and develops when he leads his life in accordance with the Permanent Values given by the Divine Revelation. One of the Permanent Values asserts that the more one gives for the growth and development of others, the more his own Personality will grow and develop. The Quran states thus: Those who spend their wealth (for the benefit of others) to grow in purity (92:18), i.e. the one who gives his material possessions to benefit society ultimately develops his Personality. The famous psychologist of the present age Eric Fromm describes this fact in his own eloquent way when he says: The aim of life should not be to have, but to be. This is a condensed version of the Quranic explanation of the link between giving material possessions to society and development of the human Personality. The goal of life is thus fixed as to be which is contrary to to have. Note that as the level human knowledge increases, the truthfulness of the Quranic precepts become manifest (41:53). Hence it is clear that the economic system of the Quran can be established only be people who believe in

the Values given through the Wahi and have Conviction of life after death (This is called Eiman bil Aakhirat believing in the Hereafter). Believing in the Hereafter The Quran has stated that Eeta-e-Zakaat (provision of sustenance for growth and development of others) can only be done by those who believe in the Hereafter (27:3, 31:4). Anyone who doesnt believe in the Hereafter cannot provide Zakaat (41:7). Whoever believes purely in a worldly existence (and that life ends at death) will also believe that leading a pleasant life is the only goal. For this type of individual what incentive can there be to do any hard work, retain only what he needs and give the rest for the benefit of others? If there is an external reason that compels him to do so, it may remain with him for a while (as long as the external reason exists) but eventually it will disappear, and he will revert to capitalism. Ultimately a capitalist does not believe in the Hereafter. This is the reason that Qaroon (the representative of capitalism) is told that he must give up the inhuman false system and replace with a system in which he can only keep what he needs and thus enable him to be prosperous in the Hereafter (28:77). At the same time however, there are those (the Momineen) who willingly rise to promote the Economic System of the Quran, and they pray: O our Rabb! Give us good in this world and good in the Hereafter (2:201). In my book Nizam-e-Rabubiyat, I elucidate in detail the reasons why the systems of communism and socialism can never succeed, because the proponents of these systems do not have Conviction in the Wahi, and they dont believe in the Hereafter. They do not have the foundation upon which to build as great a system as Islam. Even the Muslims will see success only if they have a strong Conviction in the veracity of the Wahi and the certainty of life in the Hereafter. To achieve this objective, a psychological change has to be brought about in the minds of the Muslims, because at present their Eiman is nothing more than a formality. To the best of my ability, I have described the process of the Quranic Economic System in sequence, from the point of initiation to its completion. Obviously the establishment of this system is possible only in an Islamic State (i.e. one that runs its entire affairs within the framework of the Quranic Principles). Whenever and wherever an Islamic State is established, the preliminary parliament must take the existing (social/intellectual) condition of its people into account when it decides which link of the sequence it shall implement first within its constitution so that the government (fully fledged Divine Order) can establish itself successfully. Obviously the more short-sighted member of society may insist on getting straight to the final stage of the programme but in reality taking short-cuts would render the Islamic State a fantasy. On the other hand, there will be some who cannot visualize the full implications of the Quranic Code of Life, and will thus deem it as being impractical and against human nature (just as todays covert proponents of capitalism tend to say).Therefore, it will be necessary for the true proponents of the System to insist on taking gradual steps towards its establishment, whilst keeping the final goal as their ultimate aim. The Economic System of the Quran was established for the first time (i.e. during the Rasools (PBUH) lifetime) in this fashion, and so it can be now as well. However there is a difference between then and now: when the Rasool (PBUH) made the call for the Revolution, he was alone (as the first Muslim); the rest were non-believers. Now, the people in a contemporary Islamic country are all Muslims, so they can be told: This is the System of the Quran and you profess Eiman on its veracity, so you should not have any objection on establishing the System. One

would expect that this should be a fairly straightforward easy thing to do, but in fact the very same situation may actually be problematic. As it has been stated earlier, the Rasool (PBUH) was the first Muslim. Those who embraced Islam thereafter, did so after much contemplation and gaining proper understanding. They pondered over every aspect of the Deen and thus became Muslims after fully satisfying their hearts and minds. Hence when they were instructed to establish the System, they did so willingly, since they were already familiar with it. They had full Conviction in its beneficence and veracity. In todays world however, there is not a single piece of land where Muslims have taken Islam with the same kind of Conviction that existed during the Rasools (PBUH) time. Hence if any state wishes to introduce this System, its Muslim population will (according to the Quran) have to be re-educated to become Muslims afresh (4:136). Capitalists and religious leaders will form an opposition front because they believe in the Islam that was created during the period when the Caliphate was transformed into monarchy. As far as they are concerned, the authenticity of this Islam comes from the tradition of the ancestors. Any Muslim State that overcomes these forces (i.e. capitalism and theocracy) will be the one that successfully establishes the System. However if it fails to do so then any other nation will adopt it. The Quran has already stated: If you turn back (from the Path), He will substitute you with another people who will not be like you (47:38). Following from this point, it must be stressed here that when some people say that Russia or China has begun to adopt this System, then they mistaken, if not deluded. Neither have these nations initiated the System, nor can it work with them. Marx said that the solution of humankinds economic problem lies in the fundamental principle: from each according to his/her ability, to each according to his/her need. However he couldnt find an incentive for which people would be willing to act upon this principle. Therefore he decided to adopt socialism in place of communism; and as a result people ended up bound in shackles tighter than those of capitalism. When a belief-system doesnt teach belief in God or in Permanent Values, in human Personality or the Hereafter, how can Nizam-e-Rabubiyat be established? Such a system has no premise. Sir Iqbal wrote: If you wish to create a global social system, Can you provide a firm foundation for it? Just as with other systems, this System cannot be established via todays conventional Islam which itself is the product of capitalism. It can only be established through the Quran.

End Notes:
1 Hamd is usually translated as Praise, but this is a very simplistic translation. In fact Hamd is the expression of the deep, intense feeling of appreciation invoked spontaneously when one sees an exceptionally beautiful and unique thing. The intention of uttering Hamd (i.e. to say Al Hamdulillah) is to acknowledge the greatness of whoever created the given object of admiration. There are, however, certain requirements or conditions imperative for the object which is being appreciated. 1. The thing which is being appreciated must be perceptible. Anything which cannot be seen or felt cannot be appreciated by our senses or feelings, e.g., an artist cannot be appreciated without seeing his painting. 2. The object of admiration should be the product of a deliberate, conscious act. Anything which just happens on its own or by chance is not worthy of Hamd. For instance, the Arabs did not use the word Hamd for a person who was born beautiful; for this they used the word Madah. If a machine is producing beautiful articles, the machine is not worthy of Hamd, but Madah. Similar is the case of a dancing peacock. The peacock deserves appreciation but Hamd is due only to his creator Allah. 3. The person who is appreciating the given object should be doing so on his own, voluntarily and not under any compulsion or pretension, not hypocritically or to please someone; the feelings of appreciation should come forth abruptly, instantly and spontaneously. 4. The person appreciating the object must have definite knowledge about it. Appreciation cannot be expressed on the basis of knowledge which is vague, hearsay or even slightly doubtful i.e. it cannot come out of blind faith, deception or whimsical feelings. Madah can be used for imaginary things but not Hamd. 5. Things which are being appreciated because of their rare beauty, complete harmony and exceptional attraction, must have attained absolute perfection. They must be beneficial for humanity and their benefits should be tangible (Taj). A piece of art which is not complete or not beneficial to mankind does not deserve Hamd. So Hamd is the expression of such feelings with the requirements and conditions mentioned above. Even if one element is missing, it would not deserve Hamd but Madah. The Quran has used the word Hamd while appreciating all the Attributes or Creative Works of Allah; not even once the word Madah is used (13:13; 13:18; 17:/44; 6:45; 64:1). In fact the word Hamd is used exclusively for Allah. In order to appreciate all that is created by Allah, humans have been given knowledge about it (2:31). This enables him to explore the universe further by doing research, and at the same time remains under the guidance of Wahi. This enables him to reach the most exalted position, Maqam-e-Mahmood (17:79), without duress or any fear. It is a position worth all the praise and appreciation, something that the Rasool (PBUH) attained and became Ahmad and Muhammad (48:29), i.e., one who is worthy of constant and continuous praise and appreciation (Taj).

From the above therefore, it is evident that Hamd does not come as a faith but as an expression of appreciation. It is only after deep reflection and extensive research that one can proclaim: Al-Hamd-o-lillah. (This note is adapted from Exposition of the Holy Quran, English edition) 2 The source of heat seems to be a reference to carbon the fuel which would provide the heat upon combustion. To quote the English Exposition of the Quran produced by Tolu-e-Islam Trust online: Now say who it is that conserves this heat energy inside the trees (56:72)). The general translation (Yusuf Ali) for this verse is: Is it ye who grow the tree which feeds the fire, or do We grow it? (56:72) 3 To give Zakaat means that the Islamic government fulfils Allahs responsibility in effect of Rabubiyat and Razzakiyat. This is because Allah expects that if a government establishes itself in His name, then it must also fulfil the responsibilities that He promised to fulfil for the benefit of humankind.

END

References:
Lane, E.W, Arabic-English Lexicon on CD-ROM. (2003). Thesaurus Islamicus Foundation Parwez, G.A. Islam: A Challenge to Religion (1968) (online version at http://www.tolueislam.com). Idara-e-Tolu-e-Islam Parwez, G.A. Exposition of the Holy Quran (1990) (online version at http://www.tolueislam.com). Idara-e-Tolu-e-Islam Parwez, G.A. Kitab-ul-Taqdeer (Book of Destiny), English translation (1997) (online version at http://www.tolueislam.com). Translated by Khalid M. Sayyed. Idara-eTolu-e-Islam