3. Alternative Contents
ix
>T?CEbvKreatocLtd.,Landmark House,
PftB-Sf«>U«ta,'reiHU,Vmted Kingdom.
far thisbook is available from the British
System ofTransliteration
Preface
Introduction
i ISLAM
AND THE HUMAN factor
' Q5W4-2-2.
VtebsHe www.kreatoc.com.
V Mohamed Ghanem 2013.
1 introduction
2 Religion and Human Infrastructure
3 Knowledge and Language
4 The Purpose ofExistence
5 The Meaning of“Khalifah
Mohamed Ghanem has asserted Yus rights under the Copyright,
uents ct 1988 to be identified as the author of dais
. < cd. Xo part of this work mav be reproduced,
stored m any retrieval system, or transmitted in any form or by any
n«ns, demonic or otherwise, without the written permission of
the author. While even effon has been made to avoid errors of fact
and interpretation in this work, the publisher, editor and author give
no representation or warranty that such errors are absent and shall
no- oe held liable for losses ot any nature arisingtherefrom
1.6 Conclusion
xi
xiii
3
3
3
15
22
26
31
2 THE PRINCIPLES
33
2.1 Introduction
2.2 principle 1: Absolute Truthfulness of Divine Revelation 33
2.3 Principle 2: The Life-Test - A Test of Every Choice 44
2.4 Principle 3: Precision and Natural Balance 47
2.5 Principle 4: Sustenance Independency 56
2.6 Principle 5: Unity of Subject Matters 62
3 USURY
3.1 Usury and the Islamic Monetary Triangle
3.2 Usury and Semantics
3-3 Usury before Judaism
3 4 Usury in Judaism
3 5 Usury in Christianity
67
67
67
68
70
74
V
4. 147
77
3.6 Usury in Islam
oZ
3.7 Prohibition of Usury 89
3.8 Fatwa: A Scholar’s Opinion
3.9 SummanMiig the Islamic Position i n
3.10 Forms of Usury and their Conditic n
4
4.1
4.2
4.3
4.4
4.5
4.6
4.7
4.8
4.9
4.10
4.11
4.12
4.13
4.14
4.15
4.16
4.17
money
Introduction
Functions of Money
What is Money?
The Phases of lhe Concepts of Money
The "Currency School” and the “Banking School
The Fiat Money Quantitative Illusion
Fiat Money and Inflation
Fiat Money and the Credit Crunch
Money and Islam
Alleged Scarcity of Precious Metal
Money. Science and the Laws of Physics
Precious Metalsand the US Dollar
The History of Cuirency in Islam
The Assurance of Intrinsic Value
Islamic Banks
Two Opinions on Rat Money
Concluding Thoughts on the is.am.c Mone ry
System
93
93
94
95
96
102
103
104
106
108
117
117
120
122
130
131
134
141
145
5.3
54
5.5
5.6
5.7
5.8
5.9
5.10
Zakah and Tax
.........
Types ofZakah
Distribution ofZakah
Zakah and the Ummah
Zakah Schematic
6 TRANSACTION MAP THEORY
6.1 Introduction
6.2 Definition and Framework
6.3 Related Issues
6.4 Wealth Schematic
6.5 Transaction Map Theory Schematic
7
7.1
7.2
7.3
7.4
7.5
8
INTOXICATION AND GAMBLING
Introduction
The Prohibition ofIntoxication in Qur’an and Sunnah
“ing and the Concept ofthe Gambling Machine
onOm,c Significance ofIntoxication
intoxication, Gambling and Society
and Gambling
GLOSSARY
5 AZ-ZAKAH
5 ] introduction
5.2 Spending
145
145
148
148
149
151
158
160
162
165
165
166
182
187
188
191
191
192
196
199
200
B,bLIOGRaphy
INDEX 213
vi
5. System of Transliteration
Arabic Symbol
1 a
b
t
dj th
j
c h
kh
3 d
3 dli
J r
j z
s
sh
s
d
t
z
t gh
f
3 q
aJ k
Arabic Symbol
J 1______
<* m
u n
0 h ___
0 h/t
J w
y
________
Short Vowels
/ a
7" i
u
Lons Vowels
I a
I
J u
Diphthongs
J aw
J ay
This work adopts the transliteration system used by the Encyclopaedia
of Islam except for Alif-lam “al”. This has been changed to accord with
pronunciation, a method known in Arabic as Lam ash-Shamsiah and Lam
al-Qamariah, referring to the words “ash-shams” and “al-qamar”. In the
former, the letter lam is silent, but in the latter it is fully pronounced. In
Arabic, “al” is used to denote the definite article. Thus, “kitab” (book)
means any “kitab”, but “al-kitab” means a specific book. A dash is used
between letters which are read separately, such as “al-KaLah”. For
simplicity, words that need“f’ at the end appear instead with an “i” (hence,
Sha’rawi instead of Sha’rawi) and words that need “Iv” appear instead with
“iy” (such as “Islamiyah” instead of “Islamlyah”). The letter “F’ has been
used for long vowels in the middle of words, such as “Ibrahim”.
6. Preface
On a Sunday afternoon in early 1992 1 found myself at the Regent s
Park mosque in central London, having resigned my position as a
derivatives dealer at a large City firm only a few days earlier. My
attention was caught by a sign on the mosque notice board which read
“Islamic economics lesson. Room 7,2pm to 4pm'. Well, it was 3pm,
and I didn't believe in coincidences. In Room 7,1 found a teacher, a
whiteboard, and an audience of two. One was an elderly lady who
had come in to shelter from the rain. She rearranged her carrier bags
frequently but said nothing. The other was a Pakistani gentleman with
white hair and a long beard who stood occasionally to give his own
lecture on the evils of usury. This we tolerated with varying degrees
of patience as the afternoon wore on.
After the lesson was over, I addressed the teacher privately. “Is it
really worth giving these lectures?” I asked. He replied with a story
from the life ofthe prophet Abraham. Once when Abraham was in the
desert. Allah (s.w.t.) asked him to make the call to prayer. With no one
in sight as far as the horizon, Abraham wondered what the purpose of
such a call might be. Allah (s.w.t.) then informed him that ifAbraham
made the call. He would carry it to the people. “Man proposes, God
disposes”, as they say in England. And so, concluded the teacher, “If
there was no one in this room, I would still give my presentation”.
This was my first lesson at the hands of Mohamed Ghanern and 1 was
captured by it. My materialistic City ways of thinking had suffered an
immediate set-back, and a warm friendship had begun. In the years
that followed, Mohamed's traditional Islamic thought helped me to
realise that so much of what I had learned about economics in my
formal education was nothing short of propaganda from one or other
vested interest. As I spread my wings and read the works of others
I did indeed find teachers who were more specialised or of greater
practical experience than Mohamed, but none had the disarmingly
simple logic that he could bring to a conversation on the subject of
money.'
7. disease afflicting modem humanity
mone) supply expansion, and it vvas a message
5,01110 important enemies niong them were many
His message was that the ee
ad‘sease ofusury and
that had made him r~-
businessmen who had Ti--------- I". "*,,,VI" "cre'Wy
who had tried o ‘ ° s,am,Se both ol ,hese Practices, and
For the most nan "’S,’n'"oni,l,se '« ’he form of Islamic banks
his warnings of f. 7'' ’ famed's analysis. Even w hen
organisers o mt. !7* CanK frU',1°‘t the la'¥er Islamic conference
disnl n -t ' ?Ued promote ,he same tired old faces who had
displayed no such wisdom, except in hindsight. ad
As the Islamic banking movement became increasingly co-opted hx
;™,'r'sTs'irj 1 - •» * ■»«•*- * XS
(Oil began to accept engagements where I could challenge the
orthodox financial beliefs ofour time. As one w ould expect at the outset
of a speaking career. I faced many empty lecture rooms, but thanks to
Mohamed I earned with me the story ofAbraham. 1 comforted myself
u ith the knowledge that what Allah (s.w.t.) really cares about is not the
result ot our efforts, for this is in His hands alone, but rather the nature
ol the efforts themselves. Those who speak the truth, sincerely and with
perseverance, should never be seen as having failed.
Over the years. Mohamed and I have discussed economic affairs together
on many occasions, considering how Islam caters for the economic
challenges of the modem age. Finally, more than twenty years after
our first meeting. 1 have the great pleasure of editing a collection of
the key ideas that have impressed me in his w'ork. Here the reader will
find essential and often simple principles that can be incorporated into
any genuine attempt at financial reform. Together they form a beautiful
tapestry of understanding that will help a w ide range of readers deal
with the complex w orld around us. May Allah reward the author for his
efforts, and allow us to see some of his ideas in action.
of study in the
Tarek El Diwany.
London. Ramadan 1434 AH, July 2013 CE.
Introduction
are the motives that propel tion proves
-“i,e £” io,i“wh r
axes include economics, politics, cuitu , merely
d«se „es acemately deserfc X ” by «f
exisi as academic tools for its analysis, is a question wor y
consideration.
The essential forms of human activity have remained the same since
thebeginning ofhistory. Eating, drinking, travelling, trading, marriage
and reproduction, each ofthese has an economic, political and cultural
dimension, and while a particular action may indeed have its primary
impact in one dimension, it is nevertheless true that every action has an
impact that is to some extent multi-dimensional.
Economics is one of the many branches of knowledge that concerns
ta™ behaviour. I. a large number of textbooks the
“He«mHtcl between limitlessXTb“"fccriW
■wily of resources’ and from Util X8””*!e™CeS and tlle
‘““delhatteeissomelmdof’ " T?" one easily
onom,cs a,ms to correct. Y fault whlch the subject of
field °fecoXTsTth^03011 d°minates the method of
Words. the modem p Wpense °f normative in . Study ln the
gee*
’ anilc eenn
c°n°niics
xiij
8. jntroductioN
embraces the rulings of the Hoh Quran and the sunnah of (he Prophet
Mohammed (s a w ) as its very foundation These rulings and the related
Islamic values are meant to organise all aspects ot human activity, and
the result ot their application is a balance between human activities of
all kinds and the phy steal world around us
In order to help newcomers understand the various strands ot Islamic
economic thought. I have decided to divide this work into four parts.
These incorporate much of the material compiled in my PhD thesis
entitled “The Islamic Concept ofMoney and its Financial Implications”
at the University of W ales in 2010.
Part One discusses the foundations of human science in order to
prepare for the subsequent analysis of economic activity from an
Islamic perspective. In order to investigate any human behaviour it is
essential to have 3 complete perception about the world and the part
that humanity' play5 in it. Islam provides the essential information that
is needed to make sense ofour place in the world, including how Allah
(s.w.t.) created the first human beings and why he created them. Islam
thereby tells us our purpose in life, and how we should achieve that
purpose, w ith reference to the guidance sent by the prophets in words
and practice.
Part Two introduces the "Islamic Monetary Triangle". Usury is shown
to hav e become a system of control in one of the most important areas
of human activity, despite its prohibition by at least the last three
revealed religions. One of the reasons that most modem commentators
have failed to understand the nature and full impact of usury in the
economic system, is that it has been treated as something separate from
the monetary system. Here. I link the prohibition of usury back in o
that system as part of a triangle in which the institutions of money■an
zakah inhabit the other two points. An understanding of the ro e P
by any one member of this triangle will help us to understan i
played by the others. ??5
In Part Three. I have introduced Transaction Map Theory. Verse:
of Surat al-Baqarah in the Qur’an ("But Allah
and forbidden usury") reveals that there is a clear dis 1 do nOt
trade and usury, but until now many Muslims and non-
.....
«««■« “XXfc" <0 the value ofeconomic
for individuals and for the society in which they live. I hope that this
book will be a positive contribution on the subject of economics, in
particular Islamic economics, and 1 pray that Allah (s.w.t.) will accept
my efforts. May He guide me and all those who seek the truth.
Dr. M. A. Ghanem.
London, Ramadan 1434 AH, July 2013 CE.
10. I ISLAM AND THE HUMAN FACTOR
1,1 Introduction
In order to understand any aspect of human behaviour or phenomenon
in society, one must first have an overall understanding of the universe
and the part that humanity plays within it. For Muslims, Islam
provides such an understanding through the guidance contained in the
Qur'an. This acts as the basis of a complete approach to every matter
of importance to human beings. In this chapter, the broad dimensions
of the Islamic approach are explored, the intention being to proc ide a
foundation for the remainder of the book.
1.2 Religion and Human Infrastructure
Each human being is believed to be unique. The varying nature of
mankind's physical, emotional and intellectual features, and of his
abilities and skills, has produced a huge diversity of human activity.
For this diversity to continue, mutual reliability is essential and this has
encouraged the development of a super multi-complex structure within
society.1 Islam acknowledges the complexity of this human structure
and describes its physical starting point in a clear statement that does
not admit speculation. Allah (s.w.t.) says in the Qur'an:
0 mankindfearyourguardian Lord; who createdyoufrom a singleperson, created out
(>l itbismates, andfrom them twain scattered (like seeds) countless men and women
The physical expansion of this complex human structure takes place
through the process of reproduction. It is a process fraught with
emotional, moral and ethical tensions, and from this starting point
the complex dimensions of human life originate with their physical
dlld metaphysical aspects. The essential importance of balancing the
PWal and metaphysical components of the human structure, and of
I Giddens, 1995. See Chapter I and Chapter 4 in particular.
Qur’an 4.1.1 rely in this book mainly on the translation ofthe Qur’an which
.. edited by The Presidency of Istaic Research, £ c. ‘
Guidance in The Kingdom ofSaudi Arabia. ' d
11. 1 ISLAM AND THE HUMAN FACTOR
1.1 Introduction
In order to understand any aspect ot human behaviour or phenomenon
in society, one must first have an overall understanding of the universe
and the part that humanity plays within it. For Muslims, Islam
pros ides such an understanding through the guidance contained in the
Qur'an. This acts as the basis of a complete approach to every matter
ot importance to human beings. In this chapter, the broad dimensions
ot the Islamic approach are explored, the intention being to provide a
foundation for the remainder of the book.
1.2 Religion and Human Infrastructure
Each human being is believed to be unique. The varying nature of
mankind’s physical, emotional and intellectual features, and of his
abilities and skills, has produced a huge diversity of human activity.
For this diversity to continue, mutual reliability is essential and this has
encouraged the development of a super multi-complex structure within
society.1 Islam acknowledges the complexity of this human structure
and describes its physical starting point in a clear statement that does
not admit speculation. Allah (s.w.t.) says in the Qur’an:
fl mankindfearyourguardian Lord; who matedyoufrom a singleperson, mated out
d it bis mates, andfrom them twain scattered (like seeds) countless men and women ...2
The physical expansion of this complex human structure takes place
through the process of reproduction. It is a process fraught with
emotional, moral and ethical tensions, and from this starting point
the complex dimensions of human life originate with their physical
and metaphysical aspects. The essential importance of balancing the
Physical and metaphysical components of the human structure, and of
1 Giddens, 1995. See Chapter 1 and Chapter 4 in particular.
Qur’an 4:1.1 rely in this book mainly on the translation of the Qur'an which
is revised and edited by The Presidency of Islamic Research, Ifta’, Call and
Guidance in The Kingdom ofSaudi Arabia.
3
12. striving for its stability, is a common theme in the Instoi ■ mankind
irrespective of race or belief.
Relating this subject to Islam, one finds that although the word “Islam"
itself means a combination of peace, submission, pi election and
greeting, the Qur'an equates it with the word religion ( dm ):
1'he religion f “am “ hc'ore -Im/ .w A> His will}.'
and:
If anyone desires a recent (“dm”) otherthan (fxbmission to Allah) never will
il be acceptei?
One also finds.
... //v, ->■rfectedyourrriifion (“dm ') foryou. completedmyfavouruponyou,
and have chosen for you Isaim as your religion ( din ').
Linking the word "din” to the word "Islam" allows the meaning of each
word to reflect upon the other, but the word “religion " in the English
language is not a svnonvm for the word dTn in Arabic. The Qur an has
described at least four important elements of this word, some of which
are v er different from the common understanding ofthe word “religion”
among speakers of English. Each of these four elements is probably
essential for the proper functioning of any human society, regardless of
its belief system, and it is therefore important to describe them in a little
detail, along w ith their implications at the individual and societal level.
h
Comparing the Meaning of “Religion and Din
As a starting point for understanding the exact meaning of the word
“religion”, dictionary definitions include the following:
Belief in, recognitton of, or an awakened sense of, a higher unseen contrO^*l”g/^>^m
powers, with the emotion and morality connected therewith:^ ntes or wors ip. J 5
of such belief or worship: devotedfidelity: monastic life ...
3 Qur’an 3:19.
4 Qur’an 3:85.
5 Qur’an 5:3.
5 Chamber's Twentieth Century Dictionary', 2012.
/. Belief in, worship of obedience to a supernaturalpower
or powers considered to
islamandthehumanfactoR
. ? Anforwl°rins^^
, M of ** ^^^andfidtngof °^b°
W " /,d The Christianrehgion, h 1 »e a Q Church> the way
, 1 rehgave, to tie up,font Ke
fci definition clearly relates religion to the acceptance and wois p
of a higher superpower that controls the individual and the universe
around him. This constitutes a somewhat narrow definition of the word
“religion” in English. A broader definition is provided by the second
source which not only connects religion to belief systems, but also
defines it in terms of its significance to individuals and those areas of
hiewhich are not directly related to believing in and worshipping a god.
Veteven with this broader definition, the word “religion” in English has
arestricted meaning if compared with the Arabic word “din” wliich the
Quran uses in referring to Islam.
JpXanthe™XdTeTpL£te
11should first be noted that the Arabs of th Tt'glOn English’
'k'«Of the hhnic mission hbad '',e Arabian Peninsula around
rifc pre|>“i<,n'» tet they might be ’ transcend™
'««»*!» of, '"KSage of »d their 2 * had
1
4
5
13. Al-Razi explained in InstafsirofQur an 41:3 that Arabic is used because
it is considered to be the most eloquent of languages, its letters being
separate, clearly pronounced and different from one another while in
any other language this is not the case The Arabic language is also the
key to understanding the Qur’an, because it has the unique property of
expanding the context of words to provide extra meaning to match the
knowledge that human beings would gain through the ages. This is a
property that Muslims believe will last until the end of time.
For any Arabic word which has an Islamic connotation, its meaning is
a combination of what is known as its linguistic meaning (“al-ma'na
al-lughwi") and its specific Islamic meaning which is the idiomatic
meaning (“al-ma'na al-istilahi"). The linguistic meaning is described by
Arabic dictionaries, while the idiomatic Islamic meaning is the specific
context used for shan’ah.
A suitable example in this context is the w'ord "salah (pray), the
linguistic meaning of which is calling, and the idiomatic Islamic
meaning of w hich is “the actions that a Muslim does w'hen performing
the five prescribed daily acts of worship . This we know from the
narration contained in al-Bukhari that the Prophet (s.a.w.) is recorded
as having said “pray as you have seen me praying
To extract the idiomatic Islamic meaning of an important word such
as “din” requires that we combine together the different contex s
introduced by the Qur’an. By adding to this the linguistic meaning, w89101112
8 Qur’an 12:2.
9 Qur’an 26:192-195.
10 Qur'an 41:3.
11 Omar, 1985.
12 Bukhari Vol. 1. Book 11. No. 604.
r ............................................. . . ,olslamThls
......
a .Telig.on” is given as the translation
d**le,"'hel L ’ ’ rd-al.ghay” in the same verse is
deviation Screed or belief- Onto
he considered a shared meaning between (he Englrsh
jord“religion" and the Arabic word “dm .
u. 0 yr mtn! 1/j art in doubt as to my religion, (behold!) I worship not whatye
iwtyotterthanAllab! MI worshipAllah - Who willtakeyoursouls (at death):
lumommaiMto be (in tbe ranks) of the believers.'5
The same context has been expressed in the following verse:
Andfurther (thus): set thyface towards religion with truepiety, and never in any wise
btof tbeunbeliei>ers)b
In the commentary of the translation of this verse, din is explained as
of the One and True God", which expresses and relates
' of Wltt B"I then the meaning of the Arabic word
*r broader meanings. The Qur'an provides
“ ,h“' H' ‘Vi«i on
*»’bnsiom therein 17 ? J " d remain '
*«i'*w'h-e"Or<l'LKIaNisW’
.........jJ^'Al-Qurtubi
’ 2:256.
15 Al’^bi,i952
16 10:104.
I, Qur'an 10:105
^r'an42:|3
*
7
14. wtixnfllrH’ mwiwivk
meaning of din in tln> veise i? to ^legislate what is halal
what is haram [unlawful]".
In the same chapter, we find;
What! Ham they partners (tnpnUnttdh nhe hnm tshddisMf>r rht
without the permits/.■>: *f I..,.-*'*'
In this verse as w ell as the previous one it is easy to observe linguistically
that “din" contains w ithin its context the idea ot legislation, something
that is not found tn the use of the English word “religion". Said Qutb
explains that only Allah (s.w.t.) knows the rules ot the universe and
only He has the know ledge to legislate for humans to keep them in
harmony with the rest of the universe.10 The same context is given in
the follow ing verse:
18 Qur'an 42:21.
19 Qutb. 1982.
20 Qur'an 24:2.
1 Qur'an 1:4.
Theuvmiin and the manguilp of fvrmcation, flog each of them with a hundred stripes
: let not compassion mote w tn theircase. in a matterprescribed by.Allah, ifye believe
in Allah and the last day and let aparty of the believers witness theirpunishment.181920
In this verse the translators interpreted the Arabic words “din Allah”
as “in a matter prescribed by Allah w hich is a part of His legislation
to humanity. The xerse also describes the punishment and the way it
should be earned out, confirming the element of legislation within the
word “din". A judicial element also appears there, because in real life
legislation has to coincide with the method of enforcement. In this
verse, one finds that the deterrent value of the legislation is increased
by the requirement that people from the community should witness the
punishment.
A second difference between the two words is found when examining
the following verse:
AfzW/er of the Day of Judgement.2'
Here “Day of Judgement” is the translation of the ^^^Jay
“yaurn ad-din” which to any Arabic speaker means th each
of accountability when the final verdict is carried ou P
' tu'l and
'O"ie religion
.slamandthehumanfactor
^^X"^tofHiSver«on
Z'Zr ...eoay oW has bee,, expressed in severa!
verees such as the following:
'Ab! Woe to us! This is The Day of Judgment.
Curse shall be on thee till The Day ofJudgment.23
The Qur'an also states:
This did WeplanforJoseph. He could not take bis brother by the law of the King
I exceptthatAllah willed it (so)f
In this verse the words “the law of the King” are the translation of “din
al-malik” which literally means “the King’s religion”. The word “law”
is given here as an interpretation of “din”, referring to the fact that the
punishment that applied for theft under the King’s law differed to that
in force m the land from which Joseph’s brothers had travelled In most
tageses the words “the King’s religion” are interpreted as “sultan
a'-ntahk which means the King’s authority and hierarchv Thi
context in which “din” include, the • nierarchy. This is a
111 btslow of Ourrn a" ’ t0 takePossesslon therein &Ve “Wished
----- 0 e l°st the reward
22
23
24
25
Qur’an 37:2
QUr'an 38-7S-.
Qur’5n 12:76 ealSO51:l2,S6:56,70:26 74.4,
6’82:'7’82^’and83:11
9
15. ,d He is if}e best
Thus we can find throughout the Qur an several difiiuni nations
thevxord“dfn".natnelv asabelieforerwd.asa kg'> atH i >i aws.
as accountabilitx and judgement, and*5an adnun.strame 1-. .uehy of
authority. Else*here, the Quran expresses the word cin . s inclusive
of these loin elements wuh both the admunstratn e and ,m .sue sides of
that system. The Qur an states as follows:
Say: Op that
that which I»w.
urnd/r< »ci’y
0, ]nd I ariim>t avrshtp thu.
that which I worship- Toyou
, r< worship. o> int/yi worship
1 n icb if hare /xi n wont to worship,
be your way, and to me mined’'
....................
significance within ent this significant fact,
nhe Qur’anic texts w,1IC p authority the command isfor
, has been expressed in another verse as follows:
The same meaning has txxn expies
. . h]fjy Vfl/ pfa Messenger aid Guidance and the Religion of Truth, to
it topmJ/Otrraii^ ** * P^anS
The elements of belief and creed. legislation and set of laws,
^countability and judgement, and civic hierarchical authority,
-defined through the d.^ Qur mne—- foetus
past o'r’present times would dispute the necessity of the simultaneous
implementation. in some form, of these elements.
Islam and Secularism
„ is wonh noting .ha. .he
aeeoeds withObe ■ me„t,ons that there are three
Religion and Politics. a f Amu.> lanauaee. The verbs from
meanings for the word din in t firgtl t0 own something or to
which these meanings are deriv , hj and thirdly to
control it. secondly to obey
take something as a belief sy stem or . Islamic and
In this regard, the fandantenta! difference between^,
non-lslamic belief system is not whet of th3t legislation
legislation, but rather how to determine h lssue ,s
and lhe associated judicial power.- In the u
addressed decisively as follows:
Secularization v. Secularism
^Teachings on Usury, Susan L. Buckley shows the difference between
secularization and secularism. She refers to the English word ‘secular’ as
aderivative ofthe Latin word “saeculum” meaning ‘this age’. She adds
that saeculum is one of two Latin words denoting “world” (the other is
■niundus”). “Saeculum” is a word that carries a connotation of time
ml frequently to translate the Greek “aeon”, which also means age or
,poc Mundus' meanwhile carries the connotation of space used most
™fa “lanza;,“ ■ » often mistaken
origin.
’ Very much /ik( a w f ideology, a new closed
—
JI
32
3J
!> in which society
5—5--^,.I, The won! “way” " » ‘
'7 Qur’an 9:33.
8 Al-Qaradawi, 2007. .
> Lloyd. 1991. The entire work is devoted to t 1
Qur’an 6:57.
Qur'an 12:4().
Qur'an I2:67
Mley’2°00,P.363.
10 11
16. fjsi XVI Wnr* W! ' w
According to IsFanuc belief, religious ideology has to be supported by
revelation and prophethood. These are the means ot providing a set
of rules to organize human lite, and a set ot metaphysical knowledge
to explain issues that he beyond the scope ot human intellect and
scientific enquiry. n example ofthis is the description ot Paradise and
Hell which could not have been known without the guidance ot Divine
revelation. Of course, none ot this prevents any given human society
from developing its own ideas on such matters.
At this point, some further clarification ot common misconceptions
concerning religion and secularism is appropriate. Edward Royle,
lecturer in history at the University ot 'iork. writing about the rise of
secularism as an intellectual and political movement, explains.
/ ,uiaristsmn boiiticol us nrllos inteiu.W radicals. and their agitation was
organisedas apoliticalmemmeitt. their concern was to open up the establishment, and
their campa:j nation of a secular, pluralistic, open society inplace of one
bastd on a closed, aristocratic constitution and the Christian ideology. Sympathy with
wmhs aunt from some middle-class radicals and intellectuals, most notably John
Stewart yhllnhc.se essay On Liberty (1859) may stand as tbe most cogentpleafor the
sort of society which tbe secularist moated
Royle ends the third chapter of his book with the following important
^dy nit- ‘’2";pi(jsted between
note:
In the end. the times were against the sectarian approach, when the world was, rubbing
out the Ming line, when
when even doubt could become respectable, exclusiveness had lost its meaning.
In a later work. Royle continues his insights with regard to secularism
„e,fsn>np. . U. more than She
ner.nh.less bearing strong nsemklana to it. At other fsff h i and
—din an antiphona! relationship Mb th. thorth.s, tbrnang
feeding religiousgroups with ajustificationfor their existence.
34 Royle. 1974, p. 4.
35 ibid., p. 162.
6 Royle. 1980. p. 3.
islAmanDthEhomanfactoR
society "" ‘Tf'X r "Aments elected by people to
secularistsin the form ofdemocratic g rjghts and
replace the Church s hieiarc y. t ’ h a|| ofthese new
freedom ofspeech, science and thescient* PP dj on their
. ,pp„k became Western values in and ol themselves, siaiiu g
own merits, as distinct from mere means in achieving the objectives o
secularism. Hence, although talk of secularism has diminished in the
Western world today, discussion of its objectives (such as democracy,
liberty, human rights and so on) remains widespread.
For some analysts, the transformation to the new Western culture and
structure of human society, and from Christian theology to secular
ideology, is a transformation from one radical extreme to another.
Others see it as a good balance between Church hierarchy and autocratic
elite. Whichever analysis one prefers, the conflict between the Christian
theology and the authority of the Church on the one hand, and the
orces ofsecularism on the other, have been resolved in the manner of
« •» - ;
as Mch’
lslam'
.......
12 13
17. f ^|imFS tarjSIS is that tnie Islam is
Onefrequent claim of lhe IsIf . ‘ .in idea (hat r easily
eoncamed nuIywisd to ntunI ca»u£*^1 societies th.it deviate
refmt,ble andwntMoMy Is'Ii’I. _f ^qt Mohammed (s.a.w.).
frhes thu Quran de it “id sun held that Islam is a complete
Tf^ese uutondie source .' Umae aetivities at both the individual and
constitution which organises human au
Xl tol -to to except of human bfe « ato. This potm
(s esseetial aed buildV oe our previous aeg^t to tornts a dm
that regulates to activities ofhumm beiegs- aed A|lah (s-w.t.) is th'
nhtote tegidto. |e tot context. to tok to te^tt tom
sejctorism seems cry|stal clear. Whereas secularism has MtoktM n.
^tority of the Cto’h to called for hmitog |( to the ^nfli^s of
worship. Islam calls tor a compretoto^ dm that covers aed mt^rates
all ^prcts ef humae activity by1 Divto Here. wwsh^ is
defieed as to app|ication ofthis fogistatiOT to a|1 aspects of |ife wto^t
diSTrimieetion. including its political. economic and social Ulmeesifes.
Complexity. Multiplicity, aed Interectife of Humae
Activities
Every. humae beieg. whether male or female. is ae individual eetity
(“ear's”)3’ combieieg a body aed a soul. The ieflueece of the soul
amplifies the physical properties ofthe body. generating energy, forcing
the eafs to function in a very complex marnier. ieterferieg with the
activities ofother entities. either by sharieg a self-interest or Treeting a
coeflict Of interest.
During every type of humae activity. a structure is developed. ae
eTfnomiT. political or social structure for example. in order to
eTTfmmfdete the intersection between the interests of individuals and
those of as a who|e. Together. these structures represent a sieg|e
liumae societa| sh^mre. Their repa-ahoe is frequent|y uedertakee as a
th^reh^1 exercise for purposes but in realty separatioe
is impossible.
T*'.|Prophet to-1*-) said “I have |eft ^ong you what ifyou ho|d tfoaiiy. you
s a eever go ^my. tSe bwlc A||ah and my sunnah. So hofo them dear|y
(ran-auit by Muslim).
mwtimg nafs is from the Arabrc touoeary Lisan al- '.Arab.
,a*««il,IHE"U“A’iFACTl . f human ectivity
domains of hte. an . jb)e jian£J Pr°Pose 40 j )am regulates
I K^^hnsisfietqspfi«tf
.ue^^.^^ “S“egh ’iviour
.u.-.ltamin iu *e(ruTtmq. For efa 'hang “«*'
.ru h« an —c imp-aeta ta due « *e ^^w™
st^cture will ^just itselfto aTCommodate the initia| cbange- Howeve ,
Theeges m the human stotare wiH a|so human behav|oUe,
resuhing in a uie|ectice| retanshi'p behveen tie two. Attainmg and
enforcing a precise balance in all human activities is therefore a task
that is w [xy^ Tfnvent|ona| human wisdom. fo- mmpte e fmhre
to prohibit mtoxicants to gttohng. can have v.w l^
positive coesequeeces fl™ from 1 t ■ S hat negative and
»d gambling, bot
“ Wge anidLanga,,
Laeguage is thf ..k- . S 1ge
^ectaitiayhyQf/C'or ^know^cre and ly
ls no 'videnrp a wou|d k 1 Wltllfut u
transKnd'ni i 1 sis°Ws y 1 . .'. 116 entirq
fira leamX , ”°W
X'* S E -«XZraei*^.S«- The
* ?'a'v ..r urqt
“lo“ is fU tfr^t'Sl^bra
,, S*.naa. '"Wed.,-,. L Jectll,e subject
,Ve been „
3’P.22,
15
18. ISI 1
k( I M.TUR
» The Qur‘an apnwes ot this
one reneration totrenchtbs antf"^- his linguistic know ledge:
observation by reporting how man first
And Allah taught Adorn the uameiOf •''■’’B-'
... f , n- .he word "names” refers to the different
In tUe estsirot s - aai. world He said that Adam and his
languages humans use all over tne worm ■■
sogs knew these dfeiwt lan^rager nut then ««* went to a fent
prt rfto f|d and one tamt-ago more dmthe mto dra.
is why the' differentiation in togg^ came fo nrieg-
To use wrnfc mteHwJtwdlv we need hnguistic ski|ls to express meMmg
and rcdmge kfae. Agm the Quran tas cmAm^ ttot toe cre^c
of man Md the miparting to him of |inguistic warred togetoer.
The Ldtmu position is that tangu^ and a|1 hngtortto
along with the skill to manipulate them both. has been given to man
as a part of his character in order to qualify him for his mission/5 The
Qur'an confirms this as follows:
Qur'iin 2:31.
Omar, op. cit, Vol. 1-2. p. 192.
SehdheHalyQuranEnglish transletiofofco; Munning 4cd Commentary, King
Holy Qur1ae nnctieg Complex, footeote M.b.r 4K
Ti' ^.d5'1"4'Allahfs-W',f create Ohe Qur’ao"ref nnd ohenHrerrafed Man.
. or(erring rfeeeefe confinns tent .he creation ofman flowed .o fit w1..1"
fhr cenditione eprclfied in thr: Qt^On, no. viae vera^
Anothername for Surat al-'Alaq is Surah Jqra’ (“Read” or “Proclaim”).
^rae 9n:1-4.
16
Tlx most Gracious!It is He who- bos taught theQur'an. He has man: He has
taughthim an intelligent speech.?
■,i„gwi<hiet'le,enl:O)bashmself
Aransat^^11 * that soi0. °fthenl e- the eenrrlOf
Lvetwe the Qut'01 source' t today .xactty lt
Qe.^.. ta rented dW. r.. ° on)y ■ f^ eense if has
reeled to the Proph.t (s.^.)' t1 o, , , much rrprinting— „ sac^“^."iXX Le of
rnd frcietieion frommrmor)/. nufalsony the evere^™ S '
tte meanings wtha1ned m its verses and fteir mexhaitftobto cecity to
^ommt^te rven the most recent ec1enflfic disceveries”.******49 Anethef
nspert cfucia| to die eurviva| of the text is ifs c^rn'ty to prod^. a
complete roeetifutienhl formula for every human activity frgardlres of
the historical or geographical context.
Reading. U fi;ieg and Keewlrdgr
The incfeaeieg dependency ofcontemporary life on rrading and writing
highlights the coetieuieg elgelficnncr of thr fact fhaf thr firef word
revealed in the Qur'an was "read” in Surat ^-^^4’ (Thr Lerch-Likr
Clot). The first five verses arr as follows:
Read(orProclaim!) Inthename of the Lordand Cherisherwho created, Created man
ou of a teech-like clot, Brodaim!And thy Lard i's Most Bountiful, He IT'ijo taught
(the use of) tlxpxn, Taugbt man that wtich he knew not.4*
43
44
45
46
47
48
■electionnfe>omwAt'" f liable to h„man O™eCt,on.
hi Tl.t&*A ',n8,”lfc cwerantohr >
■ "tad Iwl*0 T tW0 mai"
TesC"Candrtevocatirn / L 1d "bprisc
□ A “
°rder'0 dHfe >k ■ dOfielt|one are pivo g11s1c pOrri0^e u
“W«i.■'-’ “Ws or^S6^
lw “ample <,fr h“ fonn to'a"d J*tC
usury” tn ...1 c ot linguistio J- or Misuse
""Sr T^wii dif ■ of th
.^^JSttO:
» 4';*'*u„ *”■Jhh|,,”t(i°"w,'n
'•’■ly. ””3o. ^ ..i^”'t ■‘"Msstto
'"'e'lectuai
19. i u iok
ist VVt VWTW ii
u e|se is s°rnehow unrea|. " hteb is a tefo
wav ofclaiming that every thing e •
and perhaps controversy wKmunhoit.
i 11 ... fied tor distortion. It is impossib|° to
51 Crystal, 1995, p. 344.
52 Royle. 1974.
p-ranslehon isanotoerhnoOe hen two |aneuages or more5' and
wrohide anexact eqen aleaftoeo«rva|cnts to the words
we hevetrlmadv ^.^^fthOwiotd “.^ Another ^0 faced
bfthe <?arSia ot ihe dafa^^man beings have Kmitod inteHoct. and
WncASgSins - tot t°° Kmittn to contyn dwunhrnted.
toe Aratoc wonfc (to by tho Creator b° nto1 taecuretdy
in anmhcr ianguago, Quran rntnriatoR hav° ^attempted to.rente- th°
mtanmgt.and oftho Qur an rato°r totm pr°vite a torect
trsnslstiWn.
Knowledge. Science and Religion
The tehnctiOT between “sci’ence’' and ‘‘rehgfon’’ is a c|assica|
inte||ectuai conundrum. Not on|y is a tsunubte reference for
distinguishing between scientific and re|igious issues absent, but there
is a|so a |ack ofagreement on what “science” actua||y is.5152 The divide
between science and rehgion was not aiways so severe, a happy co
existence with the Church having been maintained before science
proceeded to p|ay its part in the ^40^ and institutiona) changes of
the European En|ightenment. Indeed, the secularization ofthe modem
Western wor|d springs |arge|y from this seventeenth century divorce
between science and Church.
In modem times an echo of this same conundrum has reached the
Mus|im worid. Whereas toe conf|ict between sden^ and rehgton in
the Chmfon worid is between mtehoctuah and technocrats on toe on°
side, and c|ergy and Church htorarcty on toe otoer, m the Mushm world
the story is rather tofferent There is no substantia| teiigious toerarchy
or c|ergy t'nIs|am. Instead toere is a set of ru|es created by A||ah
(s,w't,)’ which reprerente a ^nsdtorion to Mus|ims and non-Mushms
as one human ^ctoty. In fact, Ishm dem'es any human transcendental
r mF human • -
islaMAN° notber bam*" — -
I iS&
Phertfomdotbouremindforthoun
is retstrictod oly to delivering Allah s message. Because 0
the rignt'ficanco i'n Mam of to° bet|ef that th° Pro^tot (s.a.W.) is not
authwrie°d to interfere in a Muslim’s wto, or in a Muslim's relationship
with Allah (s.w.t.), tho meaning oftho above vorses is repeated elsewhere
in tho Qur'an. Tho same idea is aisw attached to tho role ofother prophots
whom Mah ^.w.Q has sent to humanity as reminders ofHis mte^g0•
>,8,Sandnm<ingSaSajaty neakm the truth, andthey treatAh
II isnear,y fifteen hundred vp ■ "
s^'isSiatedr5J" Sll,° °fmOrn s J ^cw °f thal d. evelal|ons,
“ '”W» "' sc,o"®c disco'™ d,v,”I'ty- toi
'T^|h , s'"8 lllsl’h'
human being
53
54
:4S-
20. Li " :,,K
59 Qur’an 41:53.
60 Al-Mubsiralcpuri, 2000.
t'nlh.l|rt brSo'^khllh!|, !'ellr'ti'that the "'Odl'''llii'i•lrlI ■hnilOmn|rrhdlI!tIhite'
the absolute truth, and hence contarn no discnepanctes ■ c •>< c ns
with scient>fic fact. S°rne of these words rel^ to pure others
to human seienee rntd hisrnn. and some earn a rnetaplmnca1 meaning.
They e-overril a^wts of human socict>, follertively not
The Qur’an explains as follows:
Soon uiU tHs' thM wSgn< in the prtiesO rpms (of the earth), and in their
own souls, untilit becomes manifestto them that this is the Truth. Is it not enough that
thy landdoth witness adtbingA
Ibn KathTr states in hs tafsir that the meaning of this verse is:
ITe willsbou■ them Our endenv andproto that the Our'an is true and has indeed
been sent down from Allah to the Messenger of Allah. through external signs, in the
universesuch as conquests and the advert of Islam over various regions and over all
otherreligions). Mujahid, al-Hasau andAs-Suddsaid, "Andsigns within themselves
means, the battle of Radr, the conquest of Makkaih, and other events which befell
them, where Allahgranted victory to Muhammad and his Companions, and inflicted
a humiliating defeat on.falsehoodandits followers”. It may also be that what is meant
here is man andhis-physicalcomposition, .As detailed in the science of anatomy, which
indicates the wisdom o' the Creator- may He be blessedand exalted - and the different
inclinations andopposite natures thatpeople have, good and bad, etc., and the (divine)
decrees to which man is adb/eOed, baving nopower to change andmr which he has tio
control, "untiiit becomes manifestto them that this (theQur'an) is the truth ”.m
In this light: fclam ^^rms that human knowledge in any era Is slight
and lImIted, u'tatewr it seems to have achieved. It also ^fiira Ihto a
sphere ot know■ledge has been left fOr each human beitig to discovrr and
use during his journey through life. The Prophet (s.a_w.) has derated
t is type of knowledge as that of mundane affaks. So sd^^ is only
a type ofknowledge, some of which is related wdtan scripture and
some which is discovered by humanity. T^refore, ^tonce should
never be seen as a rival to rehgmn. Rathen it is to it.
nhh^^iM way ^irmrhty has dri^v^ed some knowledgr of liumoii
• Viour|some ^w11^ Is rented wIthin (though is not exctosiv^ to)
pture- Islam neitherStates all knrnvted^ tmr describes sd^, but
1SlamaNI”'1eHUMA' . hiie mentioning
n^’f ml^s and
saidM . t
As a result of this answer, aMuljab suggested an dtemafive strategy
whidi was toen approved by the Prophet fa.&w.). It is dwi irom this
hadifli that lskm does not create a rebgio^ authority that dictates
knowledge of all aspects of human life. Rather, it provides space for
such things in the light ofthe guidance provided by Allah (s.w.t.) in the
Qur’an and the sunnah.
! ^.ng „f(h kKp“-
* X?* °f th
’ narrated h °c’efy
21 K,1<,
21. ■ f reltaious knowledge in order to
should specialise in the sphere ot a Hi-
mininuse such difticifttiest* d) ii
■ ■toft oof a tnge,be'
--’,1' o isnrtpnfray ••* Mrrre , • . am left behind) may get
nstrpof Htne.sim>^r-^A^ ■'
()f every
//v) w<.T warn thorpeople when they return
t
Knowledge and Guidance
Know|edge is thus; given an important ptece w^m Islam, but Anah
(s w ) confine nevertheless that knowledge a|°ne cann^ be a source
ofguaranteed guidance t“ the path ofTrudt. In the Qur'an. A||ah ssays;:
Then sees!tbn such a one as takesas hsgodIns own rndn desire?AM has, knowing
■(hmoitsudt). left himastray andsealedbisterringandhis hurt (arnduncterstanding),
andput a cover on his sight. WIv. then, willguide him afterAllah (has withdrawn
guidance)? Willtr not then recam admonition?
In this verse. Allah (s.wt.) has confirmed that knowledge alone cannot
guarantee success, Only guidance from Allah (s.w.t.) can secure success
in this life and the hereafter. Know,ledge itself is an abstract thing and
can be used in different ways, both constructively and destructively, for
manipulation or for enlightenment. Without guidance, knowledge can
indeed be a very dangerous tool in human hands.
An important theme affirmed by Islam in the Qur'an and the sunnah,
is that human beings are given space to set their own rules and make
their own discoveries, yet they should not consider themselves beyond
correction or capable offulflment without the guidance ofthe Almighty.
Herein is a foundational concept of Islam, and one of great relevance to
discussions on m°dem economic and soc^ matters.
1.4 Tlie Purpose of Existence
B“th mtmtmn and experience suggest that the huge physical universe
within which we live cannot be wiithout purpose, yet any c^m “f
63 This Sflrah also goM by the name “Bara’ah” Community”).
64 Qur'an 9:122.
65 Qur'an 45:23.
22
faotoR
................................................
.............. ............
. 1S TL rw * ""ln
nothing but limevW1 J
^seXX”e-f. sto e—’ «
teyond ta been created for the tenefit “humtrnty and has been given
the ^o^rttes ftiat ehab|e ft to 0UhCtioh tn this role.
Ilis He who hath cnatedfopyou allthings thataar on earth?
Allah (s.w.t.) has not only created what is in the heavens and on earth
for famarnty, but has sub^ctd them to humahilyt'
.f,,^ jHhmi,nn, aniBn iartl>®
e:^^!^«"iiXUs"f“dWe,'Cboo°UUfiSh™ebl,r, A“ <«.<■) hae
*gratitude afd ‘1,^“’. had for tha
"■Stw*'’ —‘SeSfoH m —on
“fhuman bemes c ‘ “’^ithouwhateaibeen f Ltmens^ei0^,,
“^',etsc»>'tM,llprly'“SelfC)™efotl1infae,, 1(1 “ be
^s-pt.'';-.........
‘-S.^JCc £■*«»»..........
57 ■ ^■X
>9 ■’’"^
9 45:13.
Al'Tabari, 1988.
^wubt has hewn inbeings
Ion must it
ft J W'h=^reC^tShO7i,hi^ ' “Seless.
23
22. IM XI
M'X 1 u H’R
-I ha hn w.n .we (turtty) ■O'-
/ A//V’ iVYt/AV/ VW.' W ;'W' •a' *
■ .<. on ofexistence is as follows.All
Hence<«xoniingtolslatn. tOe equamn _ t ,umani.y. an, of
■ ■ i td Cm an. ^lbtected to. numanity- and ah| of
existence has been created lor.anu su J
■ i n ts. to worship nothing but Allah (s.w.t.). Unlikehumanity has been created to worship m r , , ...
the non-human et^on. humans have been givtm adduceduap^ht^
on the indi idwil as well as die s°cia| dimension. Ttesse fe^uies ^rmu
a huge range of acrivnte to be undertaken at an advanced leve| of
profiaenn. Thr°ugh the Propiet and by means of rewteton, A||ah
(s.w.t.) has given humaniiy* rate to make the best of these ^twhi^.
H°wever. human berngs can choose whether to act accoiding to the
rules ofAllah (s.w.t.) or otherwise.
The difference between the first and second type of creation is that the
former has been created to serve its purpose without choice, whereas
human beingshave been designed and equipped with intellectual abilities
that enable them to choose whether or not to serve their purpose. Both
jinns and humans may choose between alternative courses of action
and. consequently. enjoy or suffer the consequence of their choices.
When the opportunity to live according to free will was offered to them
most ofthe creation chose to function according to the fixed behavioural
properties given by Allah (s.w.t.). The Qur'an states:
lUe did rndeed offer the tnst to the Heavens and the Earth and the Mountains but
the)- refoldto undertab it, Hing afraHtherrof but man mdertook it: He was Hdeti
unjustandfoolish.11
In his tafsir, ^-Taltari wpfams toat tie Heavens and the Earth wrrc
offered free wn so that when they obeyed Allah (s.w.t.) they would
be rewarded and when they di■nObsyed Hjm they would be piunisjhed.
owever’ according to al-Taban; they refused to accept it for fem of the
enormous responsibility.72
The Notfon of Worship
When Allah (s.w.t.) created Adam, He asked the angels to bow to Him
70
71
72
Qur'an 51:56.
Qur'an 33-7Z
Al-Tabari, 1988, p. 53.
24
25
—ti.e..l,.4/....;.'CZ d biuIblB
V ................ .........
. A|i of the angels though
h
^Wthaac- t d mts faded the
Tlu'ough 1ns act ofrefeing toobey Aa^Con^
-totT,ft,os:that^effSfl Similarly. the purpose of
h:man“S’o:he;Aiiahs
human bdn^ have Ibeen created for nothing other than worshlppmg
Allah (s.w.t.).75 This purpose is achieved by exhausting onte’s full will
and ability in striving to obey Allah (s.w.t.) in every aspect of life. The
aforementioned Qur’an 51:56 refutes any other supposed purpose.
areUi m b'earS°.yn^lT?a^6"^ “ this process of striving.. They
(S'W-‘-) a"d
(«o to mankind; ii) pray BKt'a'dayaff’^Tger of Allah
" ■ 10<3to'XfX
»«e's X t ln °"e's lifetim if J ‘° perf°™
» A^ r, i!e,herthese I
23. ' M w I M "'k
exercises that enable
... ,i of training
acts of worship can be seen as ‘ s
Muslims to thieve good deeds. y c.c/rf/vfaA regular prayer,
Retire ufar is sent of fix took h ^nd remembrance nJ A/l/ais the
farpwerresinaiKjrw* sr.wHjnf '> n 1 fa (deals) that- do. ?
A^thof ji^pS^-goes onto ^w that:
A hadrto of to Prophet (s’a"-’g IS not in nerd. of his
W^^d9°od^dhi!k (uAWwh//hot accrpr
tht' ^racricr thr fide pillafs * not an obJective in
From thiswe can scctlci p ^^d to enabte framesto wwsWp
.ty■ " ■ I-" g1"- •-t^ and i" Pa-* to be «r and
humble with one other.
1.5 heieMeaningof^K^alifah
Tlw word “ltottfflfto”78 is mentioned in the Qu’ran only twice, once rn
verse 30 °fSurat a|-Bhqaras and then in verse 26 of Surat Sad.
tip Lordsaidto the mg/s: 7 wi/create a KdaHH on earth-.’ They said: WiU
tb°Hpfaa hmn onr who wMmake mschiif andshrd Mood?VW wr do cetebrate
TtypraiSrs ^dgkrnf Th)- holy (name)?’ He said- 7 know what- know noP™
Pr°phrt Drnid, Wr hade madryou Khal/fab. fudgefaMy behret-npr<°Plp'
A common misconception cs tirat the wwd KhalTfah indicates the
^itton fAlfaii’s vtoe-gerent”.767778798081 This rnsran^ptron has occurred on
two levels, one due to the mtetranstotion tiself, and the second due to
the toss of toe ori^na1 meantog; of toe worto J. M. Rodwen tonstotes
76 Qur’an 29:45.
77 A|-Bukhan. Book 73, No. 83. There te motoer hatoto wM a meaning
but with weak support whereto toe Projtoet (s.a.w.) says: “Wtoeverte prayer
does not redraw him from bad deeds. tos prayers are not vahto”
78 The derivative of tote word has been repeated through toe Qur’h" in different
places to convey the ton context oftoe meaning oftoe or^na1 word.
79 Qur'an 2:30.
80 Qur'an 38:26.
81 Salaimnu 20°l; Chapra to86; and Vogel & Hayes, 2006, p. 5to
aon^
>has‘WsKad ised that
«^x*8^huioan
g:e<^:^*sAfhMs■w■,■’us ,
-* **
« ,, « >P aerept” Qp “vice-regent
The ita that AU.b-s “Mh Vurnfflit? the right to part
rnHststhatAIW> (s'"'s■’ be|la|f To understand wfy ranl
of and to —ld the real
miningofthe woto ilTfah”, we must frst rctawle^e the cOmp1ete
separation that exMs between toe Dwtoe entity ofA|1ah (s.W.t.) and the
entity ofthe human being.
So far as Islamic ‘aqidah is concerned. Allah (s.w.t.) does not require
lgJi depfly, “allfah w any 0ther entity as a go-between “
has been given to
ja- capabilities m ° *
whenAllah intends athino M; ,
t0 Him
83 RaJ ’ ’"wP-5,
87 20
87 ’iMasri' !992
88 QA’5"^^
QAraa2i:,7 •
words
26
27
24. ■ not, nor
MANFACT<)R
; *Hr'
is Iitbgfnde inn tinn “the* • _ ..k|ia|Tfah'' is uniqu“ to human
In my eindeiptending. Wo aitributeo ^n^ ^p be termed tiie “vertical
beingn- and apaeths intwohiidimension““.
d-vS.f».^»aa,hnotnrX» meaning of “taking over” and
Tlis vertical dimenslonexpre“the _enSe (hat human beings came to
“nminaing”, "voting p}'** ‘fthe creatures that went before them, and
dominatethe earthinp ofCi n_oCess by which each human generation
“replacing" in the sense of the processoy
"J™ ,he enriier one. ne Onn
fHr * thenheetorsof hearth: then :l maJeya“ h«"en th
landafter them.”Do venderthan both come toyou a messagefr.rny.ur Hrrd tiroug), a man
of-your own o warn °u? Cadm remembrance Mt He mMe^a mteritorr
f d>e p°pk of Nub, andgaveyon a stoture taU among tie Morn. Call in
^bronce hebbef (ye hatr rMdf™AIM:that wye may A
hAnd remember bow He madeyou Mentors after- tbe A petyto and gave you
habitation in the land:_ye Aliaforyourselves palaces and casstles in (°Pen) Plains
and carve out homes in tbe mountains; so bring to remembrance the benefits (ye have
renewed)fnmAllah- andrefrainfrom anland miMief on tie earth. ’®2
Al-Razi explains the reference to human beings as “inheritors” by
saying that when the nation of 'Ab was punished, they were superseded
by the nation of Thamud who reproduced vpd hved in the This
encompasses the verti'ca1 hmensmn of the meaning of kha|Tfah.‘b
This dimension also refers to the regeneration of human society,
which i^cludes not onty physical mteritance, but ateo vp mtellectuvl
and ideo|ogicv| bequest from one ^nerahon to anomer.94 The Qwt'Vp
expresses such v meaning on more than one occasion:
89
90
91
92
93
94
Qur’vn 112:i-4.
Qur’vn 6:165.
Qur'vn 7:69.
Qur’vn 7:74.
Omvr, op. cet.. Vol. 7, p. 168.
Entry for "Mwtfa" in l.isvn vl-‘Arab.
dhf*»"■” . uh tbdt
zHA........
* 1/« H, * » Ai, K arr m „m tbun bumn, bk
nssome dearauthority? . -
The horizontal di'menswn of Wmfrfah expresses two meanmgS, one .*
which relates to the difference rn vbility between fflfflwtaK m spite
of the fact that vll humans vre descendants of the same parents. These
differences in human nature appear also vs differences of individual
interests which can sometimes be the cause of conflict. They may start
as v mere differenee in opinion between two individuals and conclude
as v war between nations:
sa;">«-«.x.
, *' vsv p-y
— 11me
hadni.. . ^Ohamrrifvi /. d QWlOtlgsf
genera,ise this n,.:/l
ean,"g in his
96
96
97
98
99
100
28
29
25. The failure to achieve justice is a frequent cause of the corruption and
bloodshed mentioned by the angels in Qur'an 2:30. As to why they
should mention only the bad side of human nature, we can speculate
that the good side, being normal, was unworthy of comment.
The difficulties oftranslating the Qur’anic Arabic are well illustrated in
Abdul Haleem's translation of “khallfah”. In Surat al-Baqarah he gives
the translation as “successor’j'o4 which goes some way to supporting
the vertical dimension, but in Surat Sad he provides the sentence
“David. We have given you mastery over the land”105 which supports
die horizontal dimension Then, in Surat af-'Raf, where Moses places
his brother in charge he writes "take my place tnntrng people”.106 This is
a good evample ofhow difficult it is to transtate the Qu’ran m a hteral
■ ,/ i«ur ssii be asked about, VtwegHock. A
Each ha/ack.,ii each 's ‘J dwpherd
ruler is also u s^f»rm auA , g. /ll4SS>arnd's bouse and his children,
to bis_/eumht. -'o*7j »wa">r utl/lx askedabout hisflock.™
Tins ewtb one inwZr tf .
<- and responsibilities is unique to
This concept ot mteraee'ion o infrastrucfore. It is
humanus and fe Islam and lslrnnrn
also the core ot the context or trie . .
i^w arv desmned m achieve the mavimumj^e for e^ty rndmdual
at ever tev''a wifoin the Lawi,ju^td and law
are ^tmtd to human life.0* and the evtetd to which Justice is adn^d
uithrn a ^etv is a m^tue of the Iwmatr dignity that it Provides for
its members. The Qur^ htrs summarised this by malcmg foe
provisi'on fustice a refrem^ upon the one who acts as khalifah:
■V Datidl We didindeedmake thee a kbalifab on earth: sojudge thou betweenpeople
in truth (/ostia)”.1113
n t,[E nuMAnFACT0 t nu'rOnic
nieaning'
the tert «>el'
Md icc<el.mndhip|op«h‘smaen i tifi<< tawledge, as it
a*,ct ttat ^drna contained in the Qur col Mcl tefore aY
other source, according to the aforemendoi^ IsImwc foundations and
p^cfplus. Tie sama appdes to understonding the purpose ot life and
Corva eui^ian being shoeld act - or at least aim to act ~ to achieve their
purpose, lest life is wasted.
The concept ofAllah's khallfah as a vice-regent or vice-gerent should
WMgmea™8’ bul alS0
XT8 of*e ,e™- ™s ”
..... :cxre,a,,on j
«»*
101 W-BulJian. Boole 90. N° 5199, on the authority rf'Abdullah ibn ‘Umar ateo
in iwushm.
>02 See the m^^ng ofthe wOTd “tfty’.
103 Qur'an 38:26.
104 Abdul Hateem, 2008, p. 7.
105 IWZ.p, 103,
'06 it>«d.p. 291.
31
26. z the I’RInCIPLES
^hrl, in the Mof economies, are carefully S°
Kvealkey undciiynyg Is|amic prwdptes. These jpnnotples often airectty
| contradictthose ofconvenUona1 economics, and are often insufficiency
explained even in texts on the topic ofIslamic economics. In order that
lheir relevance to modern economic issues can be recognised as widely
I
as posS1ble, it is important not only to provide supportive pro°f from
b“ So in a way that satisfies h ration
l Truttl is an abstrarf c
Ube
of the “|lnidePen(^s Oeaof t e^i-The elntei e env-clbne
S°Urcenf„ nniadsrlo- achoftk!mt0be(he^ese
sr,’4%alcla,
“'"feel?0"® is to '®s some„,.
Xderi ,Q ‘he IjJ^er m to b
the ^°^he i ^ofk- india’j OtUe te
“’’W
(° its33
27. is
. , . It (he pn°phet Molmmnied (s.a.w.)
evanee here is11e ^^hy’’ en a society w here such
was known as “dre Honest and ^.^fed. The Arabian tocrety of
virtues were dpppb1 "dmirpd mu j ‘ ((es upon anyone who had not
h|s timpwou|d neier haip . ,vjenioyed tlie pm ilege ofthese
geniirnelyaimpd(hem 1 '"P .’fe^ Hid wortPinpss to ltoto tlrem
tides consistently d’™ *. . herece|ved the revelattn and began
was never q“^tioas"’^^ ^t’s (s.a.w.) clalmS were
;(0oPt,'CiJdXS^dA^a.^yta.^claimtdho»eStyb''d|U■uStwohthintoss.
c»m s»J"»>»»"» *">'11,5 cWm T” !!b th' Those
wt( reiected the Prompt’s (s.a.w.) cta|ms offered many and various
reasons for therr rejection. but d(ubt as to the Piophet s (s-a>w) vwatity
was not among them.
The Content of the Claim
The whole Islamic message is based on a single truth that the Prophet
Mohammed (s.a.w.) made the core of his claim, which is that “there
is no God but Allah and Mohammed is his last Prophet and final
Messenger." Before anyone becomes a Muslim he should be free to
investigate this single truth fully, in every detail, but no one can be
considered a Muslim unless he or she first bears witness to its absolute
truthfulness. Any other Islamic issue is dependent upon full submission
ofthe matter to this single truth which must be the starting point of any
Islamic subject.
Say The truth isfromyourLord’lethim who willbelieve, anti let him who willreject
MOT
The Interests Servedby the Claim
Human actions are toven by mundane interests, -which are in some
cases (bred or indirect se|f-|n(eres(s, and m oter cases |deologica|
ln(eres(s based on bplief°r mwah’ty. h genrra|, dre more self-interet(
t at is attached to fa claim, the more doubtful that cbim |s, and vice
versa.
ProPhet JMoharrnned s (s.a.w.) damt was absolutely ideotoghaL based
107 Qur’an T8.-29.
X*E'^refcfdro^,lisc,a,'m'He
I ifmdaim,! notdd not do it.
The Qur'an has stated clearly that the Prophet (s.a.w.) has no mundane
interest in his claim:
%•’ II 'hatererrewarddo I ask ofyou: it isyours: my rewardis only duefrom Allah
midHeiswitness to allthings’."
to Face Challenges
| An^yone claiming knowledge or skill t
““•p a challenge to that 6u( f °”tr bh Prepared to
match the ehattpagp. For the p ’i musta8sP havetiie stronGth t
be the Messenger ofAllah ( broMnhammed^aw) 1 • I to
52b„. X’rrt-»*-
lteclfnonth f ’
i^^^^and ' SCy:^lher- ■
lOy ’2:5,7, %• a *S a
* o"'1 S«»iS" •. lS Sin
34
P-278.
35
28. *.• H^y they are
profit. firUf- WH* ""WP*" M
to spend. Say: I t.:: n >roMi » t 7^ * ^/p andpollution sn fap
TWy ask tVeeetoamAznswnW trnrrtdo nfi. them untilthery are clean’."J
’ /i-jiff* ' *1 ‘
d»ey awn heawM me- ■ - /n-f /s nf the connmand of my Cord,
Of‘o‘n°er-zE ~ m ■"
. :y. ^tes are recordte rn tte Qur’an or
Tliese chai n|f_honld be noted that the responses provided in
^n. 'efs“"t.h,heJ;::dsa,"«hich cnfnm that the answer is
nou s:ms."Xh=u-w) - m cs^w.,
“UXhenrtte £certain th* the answers were «««« trnd tins !n tarn
helped him withstand such challenges.
77rc Survivability ofthe Claim
Since mtees ’fh'ung irndergo dynmnic teanges ehrough time, to have
the eruehfulness ofs Jam survive meact dirntigti one snd a teff rnillennia
of varied technological and societal conditions is a testament to the
durability■ ofthe claim. This is especially so if the claim is recorded and
maintained in its original wording throughout that time.
The Qur'an and the Sunnah
For Muslims, the Qur'an is the word ofAllah (s.w.t.) that was revealed
to the Prophet Mohammed (s.a.w.) through the angel Gabriel in the
Arabic tongue. It is a book offinite words and letters that carries infinite
meanings. Among Muslim thinkers, the difference between the Qur’an
and any other book can be understood on two levels. The first is the
difference between the Qtete as Allah’s word and otter teoks as the
words ofhuman beings. At this teveil there is no comparison whatsoever
between a very Hmted human being ate the entity ofAllah (s.w.t), wte
is the Creator ofman “tesJf, and wte bestowte him with tte entirety
of uhat he is and what he has, including his intellectual and tinguritec
tifts' The second level is the difference betwera tte Qitean as the w°rd
be
i htO eone^eod^ysS;6;CXno.ay
.1^^^ tevef
t- oftl’e 0^-
specific tinte P* ,ts valldi® wi 11
rPveuledoann
oftl’e Oho’y
K»"»*re’?l’^s<’p«ifi0“™e and Place vaHdi® wi11 ren« n
•'tt',’VXe|l»fn'»''ki"d'CTe0'Wldr';aato Islam, while other holy
was revealedt t Thus, according they are
ewd » -X Qttr'L "
^.^XXderndasholyexistsmdayinitsongma
2— </ */«» w »« * » « H’-11 u H‘ tkats’’‘th both
lift aid death. So believe in Allah and his Messenger the unlettered Prophet, who
InlimthinAllah andHis words:follow him that (so)ye may beguided’.ni
Andbefore thee We sent none but men, to whom Wegranted inspiration: ifye realise
thisnot, ask of those whopossess the Message. (We sent them) with Clear Signs and
S^res (lie sent the Messengers). And We have sent down unto thee (also) the
' ‘ ‘PhQT11, ta He is Irving
'ht’’X'*” :b 'ofpntrte^0"" “““Proud not
** tongue*”,,* of#»-■■tlil.uQ0„'Si‘' «*•hinugmn^t
sA^:««x-;a»j“
A‘., „
116 nQUr?7d58.
1,7 o^anl6:43'44
?r an 15'9 i
>12 Qur'an 2:219.
113 Qur’an 2:222.
114 Qur’an 17:85.
,tn
““8hf<,ranS'*»nsl
37 'fi
O’
.rough th J t0 the
the Angel
U rJ,,(fnK
37
36
29. , Mhich mdavi icrnaii* in .is onginai
TheQur’in isthecmlyDw1*capabIe„^^g
wordingandrte aK'(,mi!tnn"‘a.(°r m mvventeg -distortion th its text.
^v..11?hus tveeii a sigmtieantj.c ' of (s.w.t.),
when asserting that the ofthe Qur’an when describing
often poianm die Iiagtnst«•'.? not gave deen known at the time
seiennifia'ann o'1erf''' ag r tecei.nfloje^n'- These nwtancies
o' neveiattenty n’ea^Sntt|denntah^<rd mohe Qui*™ 1d not haVe
i^e^rTonssate ‘Aettnevoo fuwnole psenomenotucemmoniy
SX^XciXftheHdy Qur’dn” - is a major subject within
ot' revel
Islamic literature.
Fveex^pfe. in Quran it is stated that its wonfc willbe hte test
and that «* Pn^pget Motomrnri wil1 be tte final
genurne prophe‘ and messengeI-. To tte present day, tte^ propliectes
nroam wddy aeeepted even tieymte the Mus|im wrld.
rs not tgtftgxeof any ofyour men, but (ge is) tge Monger of AUan
aidtge Seai°t the Pnpbete. '
As for the sunnah of Prophet Mohammed (s.a.w.), this includes a
detailed description of his life, which is an application of the Qur'an
in its purest human form. The subject of the sunnah can be seen as
three circles within each other. The wider circle represents the Prophet
(s.a.w.) as a final Messenger to ail humanity:
Say: 0mtn Iam sentuntoyou all, as a Messenger of A^ilag ..d™
The intermediate circle represents Prophet Muhammad (s.a.w.) as
a leader of his followers in a struggle between truth and falsehood,
showing them the way to transform any human society into an Islamic
society, and setting the standard for such leadership.
A simlarfawur gaveye tMt [fy gave sen1 amongyou a Messenyr ofyow own*120
the eternal rare Ahath's Trutfi is guarded through ah ages. a11
inventivns. and aeeretions pass away but Altah's pure and toh
Truth wM new suffer eclipse even though the wrote wwld moc^ at it and
was bent mi dwtroymg ft.” (Tge Hdy Qur an, 1410 AH. p. 712).
Us A|-Sha‘rawj, 1991. pp.cit.
"9 Qur’an 33:40.
120 Quran 7.-158.
38
• 122
"* .. „f Prophet Muhammad
t^-*si cW£ rTTSex3" “his lifc TlT I
£..)•>..Ahah (».-•*.) bless tan, satd.,
tastes and preference . ,r M Allah (s.a.wd in to Mitnonas
. ” «M tbe Prophet tt t a LW woMyoueM ? Tbefrtytetpidledhis
banilback anddidnoteatit, then Iasked ‘0 Messenger ofAllah is itforbidden to eat
I idTbe Propbetsaid “No, but where I comefrom we do not have such a thing, that is
I vtnIcannot bring myself to eat it’. Khaledsaia:odraggrdet erheDab) and lai it
I allwhiletbe Prophet was watching’.124
An ability to differentiate between the above three circles is essentia 1
When dealing with the sunnah. essential
TheNatureofIs]amicRuieS
anp^?^
*
I
’No-539| 8etables and fab°Ut
123
h24
30. nn f*rv|rirs
,■ e i-urlhennore, the rules are
toarr.. Fules.ghen siittkihet *j'e r;au^g’ofdilfc’cnccs between
flex/h'lennoi^eli toaeconinhobtet d.'CUssion I i'1tend to darif' several
;n;tu!en,°; n;;e''se,‘;:.an1:hn;n:::t'siy ‘I'-'e.stan.u.g t°.
”d ».«s ' fV. goodtta,
On no n '
if aoms amitf suff” sfnvv fhhfwhie,ar^S
ft^^Urtanan beings. In all Mm* rates. .he Latence
ff.ci'Qti«s bet^ween human beings is perfidy pressed. To ad»eve
thts telinee. rt is nehessary to apply wtal me known as the maqasin
al-shan’‘ah" (storn^ objectives). These seek to ptoteC the fohowmg
essential aspects oflife:
• Faith. Islam has made the first priority of its legal system to
be the protection of faith from those who attack it or hinder its
practice. That is why Islam has ordered worshipping rituals such
as fasting and praying, and encouraged fighting back if attacked
by those who oppose it.
• Life: Islam has prohibited anything that ruins life or corrupts it in
any form. This, for example, is why Islam has prohibited suicide
and the killing of others except as an application of an Islamic
legal procedure.
Intellect: Islam encourages everything that protects the mind and
has prohibited whatever makes it weak or corrupt. That is why
intoxication and gambling are prohibited in Islam. Thus, every
individual can maintain his or her full intellectual capacity, with
dignity, and be free from the influence of addiction.
Honour and Lineage: Islam has rncouragrd the ^otecrion of
lineage and this is why it has prescribed marriage as an institutiOT
within which sexual retadonshps can take place.
WeakK Islam has paid due attention to the protecrion of wealth
and sit has applied severe pun^ment to those who ap^opriate
wea th tr^ough theftor fraud. This j's one reason for the prohibition
of usury in Islam.**
Qur'an 2:286.
Aftosary l.^ p. 29_30.
X
1 of fiexibility'
n. .l,hashis’'nefiroe"ffh^^viduU
^«O*"n'iv^ditoosrnayP'e ".e obligation to
ȣve^'^aMFSr pvae five tin>eS f
cCevaeaiicesoVtachp EveryMsselirnhWayo PW.e . case of
XXS»,o^eg»r'aehhrvaevi”aafS‘bh'e'manneV rftwe1 may
;;cioe«hi^f^f^"x.toesacfxl;ebss 1^1^, ae
X°e—*“0"dl,aen^W^^bhx steis able to. Fasting.
X’”f A tvavellev is e°
t one Who is in o’old does nof need to fast ’f
/naeg:mativf to fasting is giving, such as feeding others ”
fasting oneself.
The Tnmifon Period
litookPvophatMohammae (s.a.w.i some twenty three years to complete
his mission and to spread the message of Islam. During this time he
...........
W* events oftbe society around him Ito™-6 dea''ng W‘th
^.teptesentedacrossXttob^X a' “X
*Sobjectide 0*4 ■ t ges both good and tad.
M tiinners anete m ..ah lsto eecouiee gvne vi
**• b’d e^v XX0., ' behaVi0"
XtaT8 a" “^bersTf I10 establish justice
anda" Of th-
4]
40
31. Wan 6:145
QuW 16:115
Qur'an 2:173.
Qur’an 5:3.
Qur'an 6:119.
127
128
129
.. shorts but neither
e due e— . ,
Mrtr“i'sS‘rsS"'i'l''e
’ Xuon*reHfe's
. .1 of^
deai r',ea ' • ,f (m^0 j /,v n^sSl^
bfls^F
AllnhT
...........
00^’‘ itv
i u the rules of ^ ^t they have
Although th t kinds of tTtea ' .
f**SdSS»> mW"
appta'ton by tjw
ftreatened.
| The Cornept of'Fusuq
«m(SM) yin the O'an: Ii&- He
I wtj tbejrns mi he broke the Command of ee M
The word“broke” is the translation of the Arabic WOTd. fasaq which
comes from the soft date when its skin is broken and it begins to rot
as a result. Metaphorically, the concept here is that Allah’s command
surrounds human beings with a layer of protection. Breaking this layer
Will rot human life just as the date rots when its skin is broken. Similar
*uei,”ej* ,he word “fusaiyqah” which refers to the little mouse
Il »s hole' and mmediatdlr becomes
V^||R'' s
TT^'1 1 .
y he iwner°d , consideeauon is|L <* " and
^sas==' ’ ' I
undesirabl°<1 in general.
Roles of Veeta,r'' to sect the Iife a^gion. In exception1
'i rherri‘all ma rop fatlslda as a, o applying a certain
Tlie "CSn^’S’l lb“"bKX«<®ed “ ’ » psot'Ct life
ThlS wher° 1rfe nsnA ° °nendedin a o'aCS exemplified m the
nna’nn wil1 the dd^ . , e , f swine, nnd thnt on
n iW chnpK'S’ eM^' o'fff !Bnt - one <tf«scce eJ
Ati-ts^ey etitff‘f Mfscifi"-1- j ° 51l-ini‘, 'nd thn on
■'M h'nA Ml, been kUU
rMt Mt e«'i (p"‘,‘bl '!tlear 'id MM'"/1111'" ' ,ialllU<r U ((PdT
o•-ht^'h'Che‘f^,e.tiee^^--l'SerJ,‘en, f fjMM (° ment
.^‘teefmie-T’,f’"e■N't'fnetfs^a3.}gr«s<tn^ au ,s
tiebatM)laln«mUln^ln^ilJ ,
of necessity?2" inspiration any (meat)for *
Say: 1find not in the message recmed ) .
1
32. . „ -1'.d- A Test of Every <’hoice
2.3 Principle 2: The 1- A
Allah (s.w.t. ) says. ^'trig'f'*in orHerthat IP;
rd- t i.lam IiI has a purp°se. and thiS purpos<e can only be
Acvordinj: W'* af. .. (h(? Quran. Aftah (s.w.t.) ^pto™ ftat thU
SC'Xrponuv ^dihanthe cv.ole ofdeath and h fe js ^edto tost
inorder to dtori^ish one from s° dim eaclt .may be
or pumshed according to tfreir deeds in an eternal afterhfe.
B/eadk Htn If hass hands is Dominion; and He oner allthings Hath Power, He
U'ho wtolDvti anH' that He may try wtich ofyou. is fa best in deedb™
The idea ofa life-tes and accourtalrihty begs the q^Erni of wheth^
human will is predetermined or whetoof ^oytody enj°ys fetal freedom
in the exercise ofhis own will. It is to this question that we now turn.
Free Will and Predetermination
A common misconception in the matter offree will and predetermination
often arises from the way in which the matter is addressed. It is
invariably assumed that the answer must be either that human beings
are endowed with total command over their own will, or that human will
is completely predetermined. Neither of these assumptions is correct.
There is no doubt that everybody comes into and goes out of this life
without any exercise ofhis own will. For someone to maintain life, he
must at least breathe, drink and eat, and insofar as there is no choice
in these action, ft may be ssrnd that t;hey are pre^terrnme^ Everyone
must perform them or die, so m each human life there are at least some
predetermined elements.
Cfeariy the concept of to^ pred^erminarion does not apply to every
area of IrumM activity smce there are some in wfriclr ttie mdividual is
a le to exercise his Own either wi'th complete freedom or wftbrn a
setot'prescribed ^ity according to the Nation at hand. In such cases,
«er«NCPLEs frofftl^e
........
'dl^ftl|tne’I'l'eS lW 0 more stincture<d set w'd .. for the irfe-t'nst
ofhuman
Ssfflss-....... .
framework ofsowty
Bathing: A Significant Phenomenon
Thetoactivity that keeps us ahve is breatomg. There is only one basic
type of air, to which human beings have free access, and there is no
choice but to breathe this same air that everybody else breathes. There
is no exercise of will associated with the practice of breathing, since
is an instinctive thing. Neither is there any choice in doing so.
Hence there is no test in breathing.
As with breatWng’
fflUcoO*8XiSrththan one k>rc«
W,iUco*g XX , an OpPortunity lor-Xs hIVe a choice
MfIf ft>lW f ,OfKK'se our own
..........
betvveen? e45
44
33. nil I S
good things, or even two bad tilings. In matters ol' good, the reward
of the h’fotest is available tor both action and mtemtoim' but f'°r th^
which |s bad. the punishment comes only w'to a to intention is acted
upon. .A bad intention not acted upon is in fact rewarded.
Tley sard- Trriy.Joseph arnd’Atsbrotherare tovedmore by ourfather than we- BUf .
are agmodfy body!RrOA owfatheris obviously in error. Slay ye Joseph or cost him *
to .fowe lunhwunl fad fat so tfe.favour ofwupfarter may hegiven toyou
(Tlore utHbehrne ertonui’l1)faryou to be righteous afterrtat!' Said mie tf them- ST
iMfaeph butif ye mustfosomething, throw)him to the bottom of tfe well- f ‘b>
prJketup by somt caravan of travellers1
In the above case, u-hi|e throwing J()Seph t0 the bottom of tfle
not a good action in itself it was obvmuisly muc* better th. k-i||WaS
him. The om, who motioned to idea did so in to
chance to live, not 'a order to him ham. S J seph a
ofltho,ug’every human iteing has some scopeforfree will th .
this free w111 is overpowered by the w'|p of Adah A ’t / PrsC°Se
nothing happens without Allah (s.w.t) Stowing ft to hr^ '
fsupremacy mA'U's will is part of happeo’ an‘t
Axed condition to mottos to “tor “ftT', otlsfoha 'bisa
to^eii 'a to Qur,an follows:(ierOm' ThlS f3Ct OfIife has been
™s fi-ed costs'* r^aa
but must toead deal with as ., 'ngs thai nrrhan.larcnnvor s^lreo
Prophet Muhammad (^.w.f- 6 lnstructlon that was revealed to
Awwjay y anything I fap ,
Ssa'‘"g JfAHo1 so niHs' 139 n 0 0 so anc7 so tomorrow’ except (with the
which meaas htototyArcoicPhrase “in^ha '"ADah”
utteriag this p^s" whea ’ ,.W) o ' ^e'orciing tote'sm'fbd'ef
A •------ speaking of any future ,g form of
136 Qiir’an 12:8-10.
137 Qur’aa 76:3°. j
138 Qur’aa 81:29 I
'39 Qur'an 18:23-24. I
46
the principlesthe principles
— - f W'" * U
by e uiH )• excff
tiwglwut time is a part Allah's dwmity. Vus krnwledgc .ndud
tlie foir^l^i^(^wledge of what each human teing’s cloice wdl be and
is explained in the famous verse known as Ayat al-Kursy (“the
Throne”) wIIcI has a significant place in Islam. Although this verse
signifies the all-knowing nature of Allal (s.w.t.), in no way should
. to ) that He
^^andHefeJ throne extend COfnPttss
!:4P''^3: Pre.. e,!“
***»» *h°of 'ife deP'nds^„Na,Ural Bali»nce
w, ■
*, ”“*r or s„ °“8* Hie t01a| substaSe Wh'cb are 1
d „ eri"s 9«am,, ’ces oreatej t berofelem prises j
.yns) is I§a) . 1
» ^'verv 3nis*. f "■'Hcn-.s ' bf‘.e f
^o'e> : ■
•”t2i5 ’S fo«0 Cat'O—
an 57-
■■
"”“rS0,a;^r(
(f
•■to
S
34. a. and rnMurr and Our C Command is
■ II'■I m all tirr^ '-.wt W < .tbb-tw ■’. .
• • il-.Jll.iL.hurUltl’oM <K- "hut a .sieg’d P ma mhe me rn ■ ,. .■
. . /M!lW am the earth: no son has He
ltisHe Who createdafhin&s’and
orderedthem in dueproHort^e^ns.'*'
a„iHe f f mn>ut(rcrs) be never eo,dd e^et. And if anyone puts
t it f^ntis(4dah)frhim. HrAdS nil^lyaccornpdsh Hts
I -enh.fraildings hasAlM applieda d(epnpM.
dothie* nhafW female (womb) doti bar, by tow much tto wombsfad
(of theirm orn(m'ber) or do exceed. Every singh ttong is mth Him in (due)
proportion.'*
R^L^^^ridins the issue of*nuturu! bslance, the Qur an mentions this.
And the earth ii"e hate spread out (dike a carpet); set thereon mountains firm and
immovable andproducedtherein adkinds f things in due balance.'*
And the firmament has He raised high and He has set up the balance (o/justice) in
order that ye may not transgress (due) balance. So establish weight withjustice andfail
notshort in the balance.14
The Earth and what it contains is nearly isolated by a belt ofatmospheric
gases and cloud and moves in an orbit surrounded by a vast number of
stars and planets. The Earth’s position and orbit allows it to receive
energy from the sun and reflected light from the moon, and unless this
position and movement is sustained consistently, the Earth would not
be able to produce fte cycle ofhfe on which we aU depend and whlch
Allah (s.w.t.) has guaranteed:
Anda signforthem is the night: We withdraw therefrom tfa Day. and beholdthey are
phtngedin darkmess; And Me urn runs unto a restingplatt,for Hm: that is the decree
142 Qur’an 54:49.
143 Qur’an 25:2.
'44 Qur’an 65:3.
145 Qur'an 13:8.
•46 Qur’an 15:19.
147 Qur'an55:7-9.
with
” TmePRC,PLES >:yinieaSSHA
jgrberstotioiitf . interaction
f span which remate ate'e melst be
Esnyll* sr '* r a chain ef interaction. T
*S a» tees, in ”"XfU func«on accordlng
X‘ZZS“n”' deotce Hurnanity,!— «
dffereiit for tlie following reasons. ,
Because wiythmg non-human has bera created. to seive
non-hunian systems must be m a general balance ln °rder 1eat human
beings can make the best use of them. This general balance does not
depend upon human actions in any way, since it is essential in order for
the life-test to take place. Yet, for every bad choice that human beings
make, the balance can be Upset to a certarn degree. This m turn wh
have a negator effeet on human life, and such effftoto wM cc i .
- a ng-- brings are sufficient^ mO^>tV^eX^y aCCllUeellate
"”d" lo resIore the balaiKe. Balance themf c0ITeCtlve action
2 * than a fed bu('ovehas ,Ik nature of a
Asan example ofth' ^J’49 ? CnSUre
gIcenCCPteeftlC'’WWnCOnslderlhelc,thtl
CcCcgsbCCW dg<|i vei^fCttlg^h^ihotu^ure
lhe earth’s L Slhe balance bee? 30 ^enti^ Dart “10x'de.
«*on^rr°W^eaOr * e^ide.PUnt
11leecon mi8ht inflic1 iinlnS atniOsPhere i. “ 1S 1hat sufA . ■ idejde ln
“ssrH.
fha. H°> r■ ddg is f Ht
-....J;;.,,
" ln - , ..
f
Scethe«f ioiCes
eqUatl°nofexi
stence” •
44
35. Human Balance
Every hurnrn being is eqrnpped with Divine knowledge to enable him
or er to ^rcewe both (fesfritotiw and productive sides. Thte
could be described as internal sdf balanc.
its right**'tleProPorti°n andordergiven to it, andtts inspiration as to its wrong
Mhi I'R’^n'11’1 1 s
.r against human interest. twxortmg to
hoturaibalance. in an our «« applying Divine rules. I 11rough its
how compleielv hunlaubeinc. < o'-'b^ed with the capability to
intolkMiia1 atpacrto. Cumae ' and this goal in turn requires that
K"*-^"^hL 'khe towards this goal is a part of
lusiice be otablRxhcd on earth- Striving f
avarybody's life-test.
TUu Pro^rty of Material Pi-op^ttes Co-ordinatron
Natural butanre is to some ^ent related to the prop^s ofal1^terials
in OTStenre.but even more important is how the property of Afferent
nntenak o^-onfmate together to Ito^ (create the c°mplex pioducts aito
m.stnjments upon wlifeh liumanity reh^.
For example. if we examine the ingredients of a loaf of bread, we will
find that it is made from flour. salt, water and heat (energy). Yet without
the co-ordination w-hich makes these four ingredients combine together
to produce a loaf of bread. the property of each would not be useful.
This “material properties co-ordination” is of course applied in much
more complex ways to produce such things as cars, space stations and
information technolk^f^^y' hardware.
Natural balance is not only concerned with the properties of materials
that exist, but als°. and more imaortant|y, whh the co^e^ °f the
co-ordination ofthe properties ofmaterials.
use all lbat he has failed fas test, he takes a pladga to
theirteste too*ere *tempt 3nd attract human bemgs towards failing
50
See “The Notion ofWorsNp
Si
thepriNCIPLES . . . r°r hem
z tof tbe ,o!1 wl,lhe lNj ^ghind theffi,
. . Ac to re countered by an
extern for d^2sn^ea^a humanity in balance.
S:Sa:^MeSSengersandProphetS:
...wwdd Wepwiti until We sent a Messenger (togw vanMg).
Dtiring life, hitmttnti are often out of balant® as a resub tf the Devil s
influence. The consequences ofthis loss of balance are usually negative
for society as a whole. directly or indirectly. In this sense. by allowing
themselves to become out of balance. human beings are actually being
unjust to fawfas. The Qur’an has expressed this concert as follows
E:as£E"ar:k£^y
UfS ,n absolute
”*ia'*er«Xna*^r^w
Mee„„ Pr*m
'““Ms si,- .
Qur3n30:41'
^bSandF'scher,
36. PR!^qiHl Is S
for a°d sennices 'vP thy sc'rcity
fples viesuallclami^iar<..• p This idea of an economic
ofreeources suph m lord s^ttific ion for the subject of economics,
pesbiem en stifia "'*^1 -’of meaning. How, tor example, is desire
<ats^eltd fin d dinner no p " ^p can it really be said that labour
to be defined in economic terms ana c<iu ■ j
ire vv hyn unemploymert is one ofthe maJor and d^t
oyrsistert problems facing the world economy?
The main unPyrpinning of this ^c'H^ econamic problem is the
coveypt that tore is an imbalance m nature di't request man’s
intyf^entiov to wive This is a clear cortrapictian of Ss|'mic Mief
concerning the natural balance. Islamic economic prescriptions aim
to retain thy existing natural balance by working to achieve economic
justice, emphasising such objectives as fair distribution of wealth and
proper regard for the environment. St also aims to stop the violation
of the very Divine rules which seek to keep the human economy in
balance.
Sn his discussion of Islamic economics, Abdul Rahman Yusri Ahmed
writes that it is a science which:
... investigates tbe use </ resources and human labour which Allahgives to the society
... toproduce tbe maximum ofgoods and services in order to satisfy the needs of tbe
ittdindutds oj fa society in fapresent andfafu^ture, and it also investigertesfinding
fa. smtMe ccriitionnjordistributingitevenhy among fa Mirnduak in a'jMr manner
thatgpesalong uith the traditions <f tbe Islamic Shariah.™
This way of aooraaching Ss|amic economics takes as its basis the
^arnfion ofto ^conrnrnc problem’ given by Wettem economists-
Atoni’ ^(mach yan be estracted from to H^<^i^]^<^it’s hadith (s.a.w.) in
which he says: '
t.i ft, '‘<n:iin: imo*'n tbeDayyaJjurrgemePti>tflO'Pr oj hiss
> , asbfyaboutfive things: about his life and how he spent it?And about
whm M 1 ha 1be ai in? dHfa his money, how did be earn it?
spendj oriAribowmuch didh * upon what be
157
158
159
Kama1 1986, p.
Ahmed 1988, p. 3°.
NmWv’AM“l“taMl,wlnal.TmliphUI9,.
52
n^EP^C'PLES most imP<’rta"t
....
tarfiigloTakW-WH al-Nabhani,lsl'mdeals rnftw'lthsep'atey
L .he ty people benefit from it. Thus. for esapple, Sslap ^'k
with methods of gaining wea|th separately from thy of
storing it. Clear limitations have been established on the way Muslims
benefit from material wealth, such as the prohibition of eating dead
animals, drinking wine, and so on. Production and the making ofOfofet
ere ercoiJragep in general, fot thy ipethod or votomy ofproduction 're
5-“iyrq;x„pqotY6WefitrhemK^ives'
vn eny peirnise^ew,y .hey see fit and b b6nefit Puman beings
W rtrnr capable, 'fioj My be Oroducep d. Mi'fev1-
..............
»«fe* f.XZving s,*to«iyty
'*4 :thlte "»■ Za's W’H g.nYSaI1:h°|e so''iyt
*i*»l btyd(p - tel with8 (h qyss n T W±n do« it seek .o
SS** *
'61 >^8 . .
1(^C
econ,
system as
S3
37. F’
4
s■m
wIslam ff »<
things tba . ImIi
ivnsiderntg bnof
as o
//f.s notin h
tor ngb^ns hd
forrigi___
is no sfrirfh *■
rr.'
a
K 'IP! It'S
at debriftng Muslims of th. good
n thio world. /t takes a positive view of life
r-alit .condemned.for their originalsin, but
Jr
....................... .
hrrn starter' r«—.
' r- homeventth* on earthhshereo ™oed I trt* io /slam, ■
sl,.omntsfir***ao ea,o.ing Lm wittin thfamnwk of tie valurs
~i>mno Aut tiZti »hiCh /Slam ^see'ks to P'vmofr human wrlfarr- Thr valurs
islam^tespermra* a ° buma° a^ty. There
Xl'toro lite a'Mording to /slam‘ ^A^ctioto W WWyJ!.1 OJ huma°
is'^tua/firovu^eddtstit harmony ndti thegocds and
minesot Isiom.'"
In tat Siena. thea goal5 and values are the one5 toat (fetenffine the
nature of die ecorwmic system of Islam. A proper under5tanding of
these goals and values is therefore essential for a better perspective of
the economic system of Islam. According to Chapra, these goals and
values are: i) economic well-being and the moral norms of Islam; ii)
universal brotherhood and justice; iii) equitable distribution of income;
and iv) freedom ofthe individual within the context of social welfare.
This list ofgoals is by no means complete, but should provide a sufficient
framework for discussing and elaborating the Islamic economic system
and highlighting those characteristics which distinguish the Islamic
system from the two prevalent systems of capitalism and socialism.163
Normative versus Positive
C'onventional human science as a whofo. including the subject: of
ec°n°mics. is based up°n secular ttontang and pure scfontific thinkmg.
One of ite fundamental reqmrements is to be “p^ffive” wffich means
to an^er questions of the “what i's?” rather than ffie “what ought to
be. variety The latter form of enquiry is wfoety described as bemg
“normative”?*
The positivist approach to human scfonce was produced to counteract
t e nonwwe nuture cf hs rival, namdy religfon. ft was devised as a
THE ERINCIplES ,fs va|ue
. Bie* ccloS^X^16 « ttat
- " lden!1l there is no escape from being n^ther by law or common
phenomenon ther fl act)Vity, eithe These
.Upprovalorffisapp>rov of value judgements.
a7*e - — — ^sis sor tratacnvity.
”MCO1ac«to,asa nonotattveiv Isl^m w «
U- ss based on tin Drcrc ruie «
<M»n«<Vaily normative tat te not j the lposiU pp
,*1 et is appraprate. Hence, for example. the laws of supply an
ferand. and th“ concept ofequiMrium. are mportant tools that assist
the Islamic undl^lr^l^;an(ainu of economics in general. Therefore. from the
Islamic perspective. there is nothing to stop elements ofother economic
theories front being entertained. each according to its merits.
Production or Consumption?
*' St, i, seems '°° ° *'il.
teraw materia r Car’ for example humanin ’ P auce- Jnthe
F XCtUal'y C°nSUmes
of Fur,rs IS- ”fan-a process <X S“ be seen
2 real i^^^enr1’'''"" es
human h • U<?il manufacturino e rnwanted hv IS actlvity w
?£?po^^
162
163
164
Chapra 1986. p. 30.
Chapra P986. p. 3 1.
Varian, 1984 165r?''^
0°fiW
,njt,
er>0Ac;<
and Fj.
■ P-233.
54
55
38. /’RIM 11’1 Is
2- nopfe4: SuMfnance ’nde^d^cy
sunoun^ccui:a’tnjo;;Mactin ...
1 At-S’..ra.,.U,f,f;ahuPu.bluP(X*nu;ojnn”. a’en^wilI j A
w^^ma^";■,)X'l;^e‘!e'ThU,.“1C’'' "7*““ or a.
“tossedtotha" w/n'K ■ ' eoncept c^cicc? has flier e b Uic
i .ne«n““,l1' is Connn■■•l''s known K -^iS. bee.
.■* utsi* icX^nilf■u;anlf”is''l’a"be■s^l'' 0^x7.a
al mw .cco11 is ll /ofonc peidun to usOfK , Ce
must also numumdur that X" nlnSivipa-fl’ “"
salaries can I? S.Hmte “W ansi to p^toU" "nce'-We
*** w’o rec^ the “o^Mtoiji ls dos^1^otSleb^uld^ges fins
the same wav. eve!a,m ounariof do^ . f
not ** the sus^UlaCiceenflcd ^tsof m,^t’ P.end th*» in
A of* us „ f °”d po-on Io
sustenance" The dJ eive^I^datahuSetallHu m
sUSv
**«• Sixxln"‘i"“i^"etj tdufXX7teMncu■tlvaocg ’ats
can be mate use ' tned todefin’sUntf°SIgn,til fel^ttan to
under
^hnex “t^ dX’hih ^Ic^"hi ps^ a p^ /
n1nnss
■wiShdS:.nnibhlju•ncyfontdahn(klW.n) PjO''idesVSXOCCuss
^^^»«nn.nunUkC0^W"'O‘““a”^ a“eto^Ha
The pronhp, / sustenance is “r„ „
(S^ ) said:-~Thp nZq '
'n'?an^) he son ofAd
icy”. i66
.'ncto^s two
s?<hr>> '26-
the principles
jorAUbestowsHis abundance wtboutmem on iriorn He W-/11
forAU<tprovidessustenance to inborn Hepleases without measure.
Susaeis derided only by AIM (s.w.t.), and it therefore follows
that. in Islam, the exchange of one element of sustenance for another
can only be accepted according to rules which cover every kind of
tri^iKi^ction and regulate the market in both goods and labour. The goals
of■npaefing ww acfavMg justice in all exchanges of
not crntiadictay to the Islamic fa fa °f
each individual’s sustenance is indeoencTnt nf ™
“sust«independency”princioleK °f evei^one e)ses. This
:iLss:piiSrzTrr~
I :InTlv^diSau
I A‘t*«ia,T'T’‘r,i- ar,.,.
...
'%■,j lro*wX/t“ "ii’-'IiM tT® °fhist, j Lordship
. hee«e,lt ^'0 by
5<,”4%j“aio',»f*?®cnZ?‘a'e-- ■ a,4"ah
„„ '"MXh,
h
tlle Secu]ar
Peace of
8verSe. ance ehjn]
Xu
39. INw prim 1113 s
.. . ilHii
r
w out and Heprovidesforbw
from,sounts} be never independency requires full
Furthermore, the principte of human bemg has m this hfe
siibnmsion to the bc|ie* tl’at cla=inl..g otoiwise its a serious sid
has been provide by AlbM''.vl<;erious punlshment as ^mpHfied
which may bring about a stnu wea]th arose because of his
by the story ofQarfln who claimed that his v
Sr fb. of pq knor^Udfe M g have’m
The punishment for that chasm ss Merited as foHows:
h/w „; e^sedtk earth to swallow up he and to torn, art behrt not (th tiast
btik)parp to help him ag^nstAllah norartdbe deffnd htmssSf '
The response ofthe people around Qarun is described thus-
Andd°>sewbo hadandImposition the day / began to say °p the m^w: AAA
lt is indeedAU Who enlarges thepromtion or retiricts it, to any of His servant
HepleaseS1
Thus the rabble which had admired Qarun’s wealth when he enjoyed
worldly prosperity, came to understand that there are other gifts more
precious and desirable, and that these may actually be withheld from
men who enjoy wealth and worldly prosperity. St is false prosperity or,
in the real sense of the word, no prosperity at all, which is without
spiribual weD-bem^ The people of Qarun thereby came to uitoCT^and
the concept of sustenance independence. Allah (s.w.t.) provides using
specific calculations known only to Him. Wealth and luxury does
not depend on one’s own toowte^e or work because Allah (s.wtd
provides whomever He wants with whatever He pleases. Sn al-Rizq,
al-Sha riwi1 * states tihat: m doing so. AHah (s.w.t.) puts His win into
perspective for aH of us to comprehend. Adah (s.w.t.) k capable of
providing without any tontifiabte reaion. hence peophe’s kn°wledge
and efforts are not the direct means for them own iuitenance.
o r^ES t.eir
I <*«! at dir e«noept, argue ’ha'
^<PXt theoe to^enenofgeXf^e
Ratals toutoostpowerofAllah(s.w.t.janu ^^e f tbee
with the knowledge that toy have a God wh'’ can .
even when the cause of sustenance does not seem to bepresent. " -
Sha’rawi says in this regard:
Orbowcan apersonfunction if bis house was burned or all his assets lost? Hesesds
tohmitbateUlnrb copibItofproviding him with nopre-conditions.1
TheMusl1mwoife otlytofotlow the 1aws ofA1lah (s.w.t.) ir His world
Stllah indeedrequto. that aMttslim shoSW work i. order to receive
P 'lSiop. Yet .omcune. an mdividual wo^s but ratha m
Provision from this work he or 6 h than receiving
Such incidents clarify that suste receives >t from somewhere else
‘he ha"ds °f Allah (sw '
Prov>ding it withmu „ f sustenance, and that U ■ ’ ’
; " ™outany pre-condjtjOns l80 ’ that He is Capable f
b Principle has a, •
s/Ss/-
rshe receives i„ doing
"l "'llmlb'neuii,jI he w°rldly
<
>74 Qur'an 65:2-3.
>75 Qur'an 28:78.
>76 Qur'an 28:81.
177 Qur’an 28:82.
178 Al-SharawR 1990, pp. to-M.
70-
h'f >990
Qur’a ’P-73-
Uran 40:40
58
59
40. Tafiikhur" and the Desire for
i’kaui>i 1
Reciprocal Need. Ostentation
Emheirishrncdt Zina important instancesofpersonal emotion:
ThiOm-anhas descnbedtn the desire for embellishment. The first
reciprocal need, ostentation and the desire
ofthose is menhMKd as
• ■ !fghP°'tion oaf/frtnwfi them fheirlVteiih^°o,n the life o this world and
«"'e ndse O™ in rank.. so that some may asrnrnand wrkfrom
other
It is in the doersifi ofindiv’iduais. not in their similarities, that societies
are bound together. When one person possesses what another has been
denied, and sice versa, then exchange and trade become necessary in
order for both individuals to benefit from their possessions. People
become mutually dependent. bound together in a situation of reciprocal
need. and what is true of individuais is also true of human societies.
Allah (s.w.t.) has distributed sustenance among individuals and among
societies in such a way as to make exchange unavoidable.
The second instance of personal emotion is the desire for ostentation
“tafakhur", commonly known as “showing off’:
Know_)r (alil thatthe life of this worldis butplay andpastime, adornment and mutual
boasting and multiplying (in rivalry) amongyojurselves. riches and children.™
Ths rerre mforra us about an morion which encourages us to do more
and be better than others.
The third emotion is that whch attracts us to (Afferent aspects of hfe.
Th.’s is embelh'shment’ and it has ftvo forms. One attaches the hum®
eing to the material things of hfe in a specific oMer. (toscr^^ in the
Qur’an as follows:
h d the eyes ° people is the love of things they covet: "women and sons; heaped-up
. <fgol and silver, horses branded (for blood and excellence'); and (wealth of
T l an wed-tiikdland. Such are tlseposssssions of tip world life .J84
er aspect ot embellishment is the emotion which stimulates the
1 82
183
184
Qur’an 43:32.
Qur'an 57:20.
Qur’an 3J4,
the pR|NCIPL of base needs
4 the sadsfiOton ofba
seek so^
I"*"*"’ ■ A
....
^“esehof.—»
fee differences as tote . 1 he diversity p
and to need rf ach individual to satisfy and express his own tastess
tomto exchange and trade siatuaaed m our ^ber review ofmutual
need. It is also the engine that drives human beings, uniquely among
Allah's Creation, towards the development of ever wider, deeper,
more complex and progressive societies.
Reflections
ItaJion wtaofaXSetaTPhyS'Cal mass- This
lnte,,ectual canacd f1 d Passive 186 2, i/i makes
CE'd "’ P°dr »fs’ inner 22'•
w "iteract with e“rO md.ividual decia• m°tl°nal cvntre is th
•wd, ‘ * “Ota Thiss«s'SlOn and the Wav e -he
intellect p ne and 11 anchors h ern°tio-intellechi i» n wh’ch
d ' ' sense is a
...
Saviour ra whlch tell / purchaSe a n the base Of r °f
,enas»fe4,0K7” ThlsStd;sP>te
i«, nan
develoP’>
60
61
41. PRIM IP* 1 S? itii
2 6 Principle 5:1 nih ofSj M‘"W .
H . „iy dio-'ded into aqidah . meaning
Islam as o subjd-t is and “sharT'ah" meaning “Islamic
^rticles id fa“ill oo • - comprises a liuge subject in
JtSdlf ^OdS’fctSiH U one halfofa dk’o^y rtf cannot |e foUy
UXtood w“ithoutanequal understand^ ot tlwo^en Fu^en^,
there can be no com^diction between the two branch. i’e same
pji'ncip|es appb1 t° any Iflamic to^c, wliete rt fa||s wrtlim ‘aqjfa’
oj<^hajTah. Eac’ writl de consi'dejed as a tinmdi ’avmg ™ny sut>-
dnanches. but each is a fraction of the same single unit, and should
coincide with all other topics in doth branches, without contradiction
on controversy.
As a result, some Islamic topics cannot be understood unless related to
others. Forexample, the issue ofpolygamy may in itselfbe controversial
for some, but once placed within the context of the marriage agreement
and its conditions, the punishment for fornication, and so on. polygamy
can be more easily understood.
™o an intend ' "
lor117 tfff nearerto him than (his)jHgHlat vein.
SharPah: Islamic Law
Islamic laws are Divine laws. Then-purpose is to organise human activities
in such a manner as to accomplish the purpose of human existence as
portrayed in ‘aqidah. The divinity of these laws is exemplified in the
ability of shan'ah191 to achieve all of the objectives of human activity
w,thout p^g coctradictioc wft’fo the body ofits law^ regardless of
187 Qw’an 63g.
Igg Qur’an 53.
‘AqTdah: Islamic Faith
Islamic belief is based on the existence of one God. Allah (s.w.t.).
There is no God but He, and the Prophet Muliammad (s.a.w.) .s H.s
final Nfessengef. Whhm fas message .s a compete explanat.on of |ife,
as simply as any human being can understand, and as profa^^y as
any human intellect can attain to. without contradictmg fair log.c or
saenfac fact The rnty Ishfac authority is the Qur’an and toe Prophet
Mohami^ieds teachings. There js no ot’er authwity because there is no
nee, oj one. g.ven that Allah ’as infoj■med us of everytlnng we
need to know in the Qur'an:187*
Nothing have We omittedfrom the Book .. ,187
M,,^’ 'd (S anessant’oeiemeintof Islamic belief toat the Prophet
Mu’!™1 ’ has “mpleted his mission perfecti>,:
Baffinfor ,o r(f‘g>on/oryou, sompMsslMyfavouruponyou andbars
Lnose”foryouislan asj°u-reigg)„y<^ r JJ p J
62
43. f
3
31 Usury and the Islarmc Mom^tai*y Triangle
n,e monetary system in Islam can be shown as a triangle in which the
apex represent the concept ofmoney and the other two angles repi esent
theprohibition Ofusuiy and the ohligation ofrakUh. The Isfamw miles of
marketregulation and contractual conditions for financial and commercial
ttaasaatir^m; all work to keep this monetary triangle in balance.192 This
section discijsses tliesic dm piomta of fa telami'c monetaty triangle
WgWff^^^ing how they
in the Islamic economy. '° main^airn justice and
67
44. I si RY
jght be justified as a penalty for
Noonan the scholar
tt^at once att;titn.ii >< U2OCE introduced the idea that
Hispanus in Rome ,who a^Ue"v might be justified as a penalty for
some charges for a c"'00° ..fee toan. Tlie poiod between
-1 have been?? and the dafo on
Xt actually was ^.d, H*us T1 '"teresse , a La•“ *”
foerallva meaning aM whieh is in between •
TOromAout to; usunL has been strornfiy condemned by pta^opters
ineluding Aristorfe and Plato.14 and lias been profobrted by at kast the
last three revealed religions. However, Jews have tended to believe that
us'tnt foouW be prnalblted only arnng themselves, vvfote most modem-
day Christians believe that the prohibition should apply only when the
percentage rates for lending money are exorbitant, and that a moderate
percentage should be allowed. In both the Jewish and Christian worlds
todav. there are common agreements that the modem economy would not
function efficiently without a usury-based monetary and financial system.195
Until recently the prohibition ofusury (“riba” in Arabic) was commonly
agreed upon by almost all Muslim scholars, relying on the authority
of the Quran and the hadTth of Prophet Mohammed (s.a.w.) in a clear
and precise way1”6 Nevertheless, perhaps due to political pressures,
there remains an attempt in the Muslim world today to justify usury.
Replacing the word “usury” with foe words “mark-up” m “profit
foci^ rate |s s majOT part offois ^empfi afthough ft faces a concrete
challenge from foe protected scripfore offoe Hoty Qur'an and from foe
trarttioK ofthe prophet ^tammd Cra.w.).
.................................... -•*""““i'n
*i"f'h11»ZK<hi»g ”r Ve.<irn)“m°ntionedsevaral
re,igioU^^E) in which the usurer (‘loisidni ) and
detaiied refereiices to interes0 p J known Hindu
,« • Brahmans (priests) and Kshatriyas (wamOTtO from practlcmg
winy. The Bddhftt htaltas (600-400 BCE) make several deme^^
refeercetees to usury.197
InIndia, some of the soda!classes were allowed to make riba transactions while others
fidden Ifsomebody farrowedfrom al-Barahbma (priests') ord-Kattaria Masses
Ims)), frcwld vutfar take norgive riba. However, if someone_from thlower
^ainAiiriranwtnns™ “ Htfarm*rs anddealers wen allowed
3t3 Usury f^e^for^e Judaism
ft is not known exactly where in human fostory foe foea of prohfoftuig
suiy from, but ft ft easy fo observe such a profofotfon tefiare
the Pentateuch.
19a Noonan0 J957.
194 Shehaaa. 1998.
195 Buckly}0 2000.
196 AUWinwv,,.
68
69
