in the name of allah - the qura'nic economics

8/14/2019 In the Name of Allah - The Qura'nic Economics

http://slidepdf.com/reader/full/in-the-name-of-allah-the-quranic-economics 1/88

In the name of Allah, Most Gracious, Most Merciful.

THE

QURA’NICECONOMICS

By

LT COL SARFARAZ HUSSAIN Tamgha-i-Imtiaz (Military)Former Deputy Secretary to the Government of Pakistan0333-52250090332-5148200

A VENTURE IN UNDERSTANDING

THE

QUR’AN

1



DEDICATED

TO

SYEDAH KHATOON

MY PARTNER IN THE STRUGGLE OF LIFE

2



PREFACE

In this world, economics is one of the major driving forces for allhuman activities. This is the area where humans may get together either tohelp out or kill others irrespective of the region, religion, nationality or anyother divisive or cohesive forces operating amongst them. It is, therefore, themost appropriate topic for discussion in the light of the words of Allah [SWT]conveyed to us in the QUR’AN through His Prophet Muhammad [PBUH].

Islam is the way of life that has been desired by Almighty Allah for allhumans of all times. The Qur’an contains the complete message in finalshape that was revealed to humans through various prophets at variousstages of human development. Before going in to the details of the messagepertaining economics it will help us grasping the topic by going through thesummary of the Qura’nic teachings on the subject as given below:-1. The governments and the societies must look in to and ensure:-

a. Safety against fears about life, hunger and property.

b. Freedom for worshiping Allah [SWT].

c. Enforcement of Allah’s commands in all walks of human’s mutualbehaviour.

d. Humans seek their sustenance through legal and morally correct

activities and no able bodied person becomes parasite on others.

e. The humans (men and woman both) have the right to own property

and get their prescribed share in the property left behind by their parents and the near relatives in accordance with the law prescribed

by Allah [SWT]. Matters or disputes pertaining to property are soattended to that these do not lead humans to harm or kill themselvesor others. No one is allowed to make use of other’s property in anywrong manner.

f. The wealthy ones are kept on the right track of morals and made to

follow Allah’s commands. They should not exploit fellow humanshaving meager resources. Those who have wealth are permitted andalso reminded by Allah to spend it for their legal enjoyment in thisworld. They are however asked:-

1) To remember that it is Allah who grants wealth and riches of this world and no one can earn all this merely through own

knowledge. They must therefore, seek Allah’s pleasure and earnthe home of hereafter by doing well to others.

2) To remember that the end result of all economic activities

should be joyous and comfort yielding to you and your family BUTNOT at the cost of your duties towards other fellow beings andthe Almighty Allah.

3) Not to do mischief in the land by indulging in pomp and show.

4) To keep in mind that Allah destroys the sinners havingtremendous wealth and following without even questioning them.

3



It must be remembered that those who do not spend the wealthas per Allah’s desire will be thrown in to hell fire.

5) To bear in mind that they are being tried and put to testthrough wealth and children and the alluring beauties of thisworld. Real success is in the correct and judicious utilization of these.

b. All rules of trade between individuals and nations are based on freemutual consent. In Qura’nic Economic System no individual or nationis allowed to impose its will on others through any means.

c. People exhort each other to be steadfast in piety, use wealth to help

those in needs, feed the orphans beginning from near relatives indays of hunger and the other poor in misery to earn rich rewards fromAlmighty Allah.

2. It is the pureness and not the abundance of various things (includingwealth and children) of this world that should attract humans. In other wordsone should look for quality and not merely the quantity. In case abundance of wealth and children makes you distance from Allah [SWT] and ultimatelydisbelieve in Him then these become a means of penalization in this worldalso. Gold, silver, horses (means of transportation), cattle and land shouldnot be the end products of human activities but the means of/to variouseconomic activities in this world for the benefit of self and the others.3. Have ones and the have-nots must understand the nature of their trial in this world. While striving for worldly gains one must not lose sight of right and wrong instead must keep an eye on the ultimate good instead of

the temporary gains earned incorrectly. The complete success i.e. of thisworld and that of the hereafter may become due to you by doing your duty toAllah and being sober and contemplative and not merely in collecting heapsof wealth.4. Survival of life on this planet is directly proportional to the rain river systems on the land. This system must therefore be watched and observedvery carefully and positive efforts made to preserve it.5. Being a few and week is NOT a desirable state of affairs. It may leadto your annihilation from those who are strong. Humans must therefore striveto be powerful in all walks of human life more so economically and militarily.6. Recycling waste material for making it fit for human use must be

gone in to in order to meet human needs and the optimum utilization of resources on this planet.7. Meal timings are two i.e. morning and evening. All out efforts mustbe made to make people realize that eating is for living and not that onelives to eat only.

Sarfaraz HussainIslamabad2008

4



CONTENTS

Reference Brief Contents Page

Foreword

Preface

CHAPTER-1

POVERTY

2:268 • Indecency (Fawahish) and Poverty

• Caring and Knowing leadership

12

3:112 Peace, obeying Allah [SWT] and democracyhelp eradicating poverty

12

7:94-97 Humbleness and belief in Allah [SWT] 13

9:28 Cleanliness, knowledge and wisdom – meansof poverty alleviation

13/14

9:117 Kindness, mercy, helping attitude and turningto Allah [SWT]

14

12:88 Charity and efforts coupled with use of even

scanty capital - a way out of poverty

14

21:76 Turning to Allah [SWT] praying with completedevotion and commitment

15

24:32 • Dedicated obedience to Allah [SWT]

• Marrying virtuous poor

15

Summary 16

CHAPTER-2

SPENDING OR GIVINGWhy Spend or Give?

2:254 Bargain to avail for self and earn friendship 19

2:261 Reward up to 700 times and more 20

17:100 Being niggardly 20

63:9-11 Delay in spending 20/21

64:14-17 Helps achieving prosperity 21

30:38-40 Riba, charity and spending 22

57:7 Belief and spending 22

57:10-11 Why not spend in the cause of Allah [SWT] 23

16:75 Spending privately and publicly 23

16:90 For liberality to kith and kin 24

24:37-39 Worldly commitments and charity 24

5



• Do not wrong and be not wronged

3:10-12 People of Pharaoh

3:116-117 Spending or giving by those who reject Faith4:1-2 & 5-106:152; 17:34

• Orphans property and dealing withthem

• Respect relations emanating frommother

• Shares in property

• Fulfilling engagements

4:24 Dower and gifts to lead chaste life

4:29-40 • Being niggardly and hiding the bountyof Allah [SWT]

• Shares in property

• Do good to parents, kinsfolk,orphans, those in need, neighbours,companions, wayfarers and thoseyour responsibility

• Men are protectors and maintainersof women. Deal them wisely andfirmly

4:79 All good is from Allah [SWT] and all evil isones own earning

4:94-96 Striving and fighting in the cause of

Allah[SWT]4:161 Wronging others in money matters

8:28 Wealth and progeny are a trial

8:36 Spending wealth to hinder people from thePath of Allah [SWT]

8:72 Wealth and property to earn friendship andprotectors

9:20-22 To earn the highest ranks in the sight of Allah[SWT]

9:24 Earning the title of defiant

9:34 Wealth in circulation

9:41 Strive and struggle with goods and persons9:55 & 9:85 A means of punishment

9:88 Do not eye at other’s property

9:103 Government taxes

9:111-112 • Striving and spending wealth for defense purposes

• Activities of wealthy people

10:88-89 Using wealth to mislead people from the Pathof Allah [SWT] is the job of Pharaoh and hisilk

7



11:84-95 Key to prosperity and ignominy

17:61-70 • Wealth distracting from the path of

Allah – a Satanic tool• Trade by sea and land

18:32:46• Utilization of land to obtain a number

of crops simultaneously

• Wealth makes vulnerable to roughhandling

19:77-80 Barehanded return of all to Allah [SWT]

23:53-56 Wealth resulting in divisions amongst peopleand prompting ignorance will add on topunishment

27:36 Wealth and belief in Allah [SWT]

30:39 Increase in wealth33:27 Lands, houses and goods

34:34-37 Abundance of wealth and followers

47:36-38 Wealth and honourable existence

49:15 Path leading to the status of sincere believers[SAADIQOON]

51:15-19 Path leading to the status of righteous people[MUTAQEEN]

61:10-11 A bargain leading to safety from grievouspenalty

63:9 Path leading to loss

64:15 Riches of this world are a trial

74:11-17;89:15-2092:8-11

Love of wealth and greed brings mount of calamities

90:4-6 Wealth and boasting

92:18-21 Spending wealth to attain completesatisfaction

104:1-4 Scandalizing, backbiting and piling up wealth

111:1-2 Wealth without Faith

Summary

CHAPTER-5

LIFE ITS SUSTENANCE AND DEATH

2:28, 260 Life cycle

2:73 Bringing dead to life

2:85-86 Reward of disgraceful behaviour in life

2:96; 16:10733:28

Greed in the desire of life of this world

2:154 & 3:169 Life beyond our perception

2:164; 16:65 Life and death of earth

8



25:49; 29:6330:19, 24 & 50

35:9; 36:33;41:39; 45:550:11; 57:17

2:179; 5:45 Life in the Law of Equality

2:204 Dazzling speech about life of this world

2:207 Giving life to earn pleasures of Allah [SWT]

2:212 & 18:4629:64

Life of this world is alluring to ---

2:217 Life of those who turn back from Faith

2:219-220

2:243 Humans cannot run away from death

2:255; 3:2; 40:65 The perfect view of life2:258-259 Control of life, time, death and the celestial

bodies is with Allah [SWT]

3:14; 28:60-61 Possessions of this world’s life

3:27; 30:4044:8

Life, sustenance and death

3:117 Wrongful spending in the life of this world

3:137 Past ways of the life

3:145 Fixed term of life

3:156 Allah [SWT] gives life and death

3:185 Reality of the life of this world

4:74 Selling this life4:94 Be careful in taking life in the cause of

Allah[SWT]

4:109

4:134 Desiring reward in this life

4:145-146

5:32 Value of life

6:29, 32, 70;23:37; 28:79;

29:25

A view of life

6:95 Miracles of creation of life and of death

9:38 Another view of life6:130

7:51; 35:5; 45:35Life of this world and those deceived by it

6:6 Rain river system

6:122 Life without Faith

6:162 Life is for Allah

7:24-25 Earth a dwelling place with means of livelihood and rising up after death

7:32 Gifts of Allah [SWT]

7:96 Believing and fearing Allah [SWT]; blessings

9



from heavens and earth

7:152; 39:26 Shame and humiliation in this life

7:168 Adversity and prosperity8:26 Safe asylum and sustenance

8:42 Living a clear life

10:7 Those pleased with the life of the Present

10:23 Insolence and enjoyment of the life of thePresent

10:24 Likeness of the life of the Present

10:31 Piety a means to earn sustenance

10:64 Glad tidings in the life of the Present and theHereafter

10:98 & 13:34

41:16; 46:20

Penalty of ignominy and humiliation in the life

of the Present and the Hereafter 11:6 Sustenance of all depends on Allah [SWT]

11:15 Desiring the life of the Present and its glitter

13:26; 29:62 Allah [SWT] enlarges or restricts sustenance

14:3 Love of the life of this world

14:27 Establishing believers in this life and in theHereafter

16:21 Dead and lifeless

16:97 A new life

17:26 Spendthrift

17:30; 29:60 Allah [SWT] provides sustenance

17:70 Transport on land and sea – sustenance17:75 Punishment in life and in death

18:28 Contentment in life

18:45; 57:20 Similitude of the life of this world

18:104 Lost efforts in this life

19:62 Two meals a day

20:74 Concept of life for a sinner

20:131 Splendour of the life of this world- a test

25:3 Control of life death and resurrection

27:64; 34:24 Sustenance from heaven and earth

29:17 Sustenance and being grateful to Allah [SWT]

30:7 Apparent and real life

31:33 Life and deception

36:12 Record of life

36:70 Admonition to alive

40:11 Two deaths and two lives

40:39 This life is a temporary affair

40:51 Allah [SWT] helps in this life His Messengersand the believers

41:31; 42:9 Protectors in this life and in the Hereafter

10



42:36; 43:35 Convenience of life and trust in Allah [SWT]

43:32 Livelihood in the life of this world

45:21, 24 Life and death of evil and righteous people47:36 Life of those who believe and guard against

evil

53:29 Those who desire the life of this world only

67:2 Creation of death and life

77:26 Living and the dead

79:38; 87:16 Preferring the life of this world

87:13 State of no death and no life

89:24 Future life

98:5 The right and the straight way of life

Summary

CHAPTER-6

LAW AND ORDER

2:125-126 & 239 Safe environments – a prelude to collectiveprayers and good provision of eatables

16:112 Safe environments and abundant provisions

44:55 Peace and its fruits

70:28 Insecurity – Allah’s displeasure

95:3 Allah [SWT] swears of the city of security

106:1-4 Trade, food and security

Summary

CHAPTER-7

TRADE

2:16 Barter System; trading for profit; direction of trading

2:79 Writing – as trade

2:82 Written contracts

2:174 Goal of trade

2:273 Traveling and trade

2:275 Allah [SWT] permits trade4:29 Mutual goodwill

3:177; 9:29;10:61; 61:10;

62:9,11

Broader perspective, orientation andmeanings

12:62, 65 Trade in eatables; the buyer may come again

24:37, 62 Respect of traders; personal business andcollective matters

31:6 Trade in idle tales

35:29 An unfailing trade

11



38:24 Partners in business

Summary

Chapter 8

Usury (Riba)

2:275, 276 A description of usury eaters

2:278 Give up usury

3:130 Do not eat usury

4:161 Penalty of taking usury

30:39 Charity and usury

Summary

CHAPTER-9

WATER, AGRICULTURE, GARDENING AND CATTLE FARMING

16:6-7 & 80 Usage of cattle

23:18-22 • Water for gardening

• Cattle and transportation

30:9 Tilling the soil

32:27 Rains and crops

34:15 Gardens

35:12 Sweet and salty water

2:60-61 Products of agriculture

2:205 Destroying crops and cattle

6:99 Crops and gardens6:138 Usage of crops and cattle

7:130 Admonishing through shortness of crops

7:161 Humility results in increased blessings

10:24 Calamities in agriculture

12:47 Storage of agriculture produce

13:4 Varieties of earth and the produce

15:21-22 Regulated produce

18:39 Seek Allah’s help

20:53 Variety of plants

25:48-50 Usage of rain water

56:63-67 Losses in agriculture

77:27 Mountains - a source of sweet water

Summary

CHAPTER-10

ZAQAT AND SADAQATZaqat (compulsory alms)

2:40-46, 83-84 Parameters of Zaqat based economic system

2:177 Essence of truth and righteousness

2:274-281 Forms of conducting human economics;

12



Usury (Riba) based OR charity (Zaqat-o-Sadaqat) based

4:77 & 160-162 Approach to system; ritualistic or concertedefforts and holistic view

5:12 The path of goodness

5:54-55 & 7:155-160

Grace and Mercy of Allah [SWT]

9:5, 11, 18 & 71 Enforcing the system in society

19:31-34 & 54-55

Responsibility of enforcing the System

21:69-73; 22:39-41 & 77-78

Universality of the Qura’nic Economic System

23:1-11 Means to true success

24:37-39 & 55-57

Practical aspects of belief and the System

27:1-3 Guidance for following the System

30:36-41 Comparison of the two economic systems

31:1-10 The truth about the success of the System

33:32-34 Code of conduct for the womenfolk

58:12-13 Additional taxes by state

98:5 The right and the straight way of life

Summary

Sadaqat (Optional Alms)

2:263-264 ;2:270-271 &

4:114

Mannerism of charity (Sadaqat)

2:278-281 &4:92

Charity; in economics and socio-legalsystems

9:58-61 Judicious distribution and the system must …

9:75 Charity – a path to righteousness

9:79 & 103-104 Broader concept of charity

12:88 Charity by Government

63:9-11 Do not delay charity

Summary

The Qura’nic Economic Plan

13



CHAPTER 1

POVERTY

Poverty often disables an intelligent person from arguing hiscase.

Poverty is the worst form of death.

A poor person is a stranger in his own town.

Not to have a thing is less humiliating than to beg for it.

If you cannot get things as much as you desire, then becontented with what you have.

Value of each man depends upon the art and skill which hehas attained.

One who practices moderation and frugality will never be

threatened with poverty. Do not be among those people who want to gain good returns

without working hard for them.Imam Ali (a.s)

Some say that poverty is a sin as it has the potential of sucking theindividuals and the nations to inappropriate behaviour with self and the fellowhumans. This is likely to result in disturbed peace and harmony amongst thehumans. More and more world population is getting poorer day by day andyear by year while the wealth is concentrating in billions and trillions with afew individuals. Poverty mostly results either from inaction on the part of individuals thus making them live as parasites in the society or from theoppression on the part of some individuals and nations against others.

Allah [SWT] delivers from distresses those who obey Him in thematters of other humans and pray with complete devotion and commitment toHim. Avoiding unseemly conduct (FAWAHISH) does make you earn blessingsand bounties from Allah [SWT]. Rejecting His Signs, killing His prophets (andin today’s context the ones committed to good only), rebelling against theorder (of Allah SWT) and transgressing the bounds prescribed by Him lead toultimate poverty. A person living in Peace from Allah [SWT] and in peacewith self and the fellow humans will certainly have prosperity of all shadesand types.

14



A dedicated and concerted effort coupled with the use of even somescanty capital is a surer way to fight against and get rid of poverty. Economic

history is replete with such examples where an individual rises to the rank of wealthy person employing efforts and the available capital. At national level acaring, knowing and wise leadership can lead people out of poverty becausewisdom on the part of leadership, caring for and knowing all is a key of poverty alleviation. Charity also is a means to help control and eventuallyeradicate poverty. Attitude of kindness full of mercy on the part of the haveones and the leadership is a key of controlling poverty. Marrying virtuous poor ones with the have ones is another way that can help eradicating poverty.Knowledge is a key factor in poverty alleviation. Knowledgeable individualsand ultimately a society will find its way through the jungle of poverty and getout of its shackles.

Following a democratic order can also help eradicating povertybecause a true democratic order has to go for assisting all without muchdiscrimination. Helping and assisting each other in times of distress throughall available means helps in eradication of poverty.

Now let us go through some of the Qura’nic verses guiding thehumans on the topic under discussion. First of these is the Verse 268 of Al-Baqarah:-

The Evil One threatens you with poverty and bids you to conduct unseemly.Allah promiseth you His forgiveness and bounties. And Allah careth for all and Heknoweth all things.

Al-Baqarah

Points for Contemplation (2:268)

Allah [SWT] and Satan are the two opposing forces operating in thisworld. Following Allah [SWT] or Satan decides that you wish to join thecamp of those who fear poverty or the ones destined to enjoy Allah’seternal bounty. Poverty over here is all inclusive and covers all its shades

and shapes. It is entirely one’s own choice with absolute free will that onechooses the path one wants to walk.

Coaxing and alluring humans to unseemly conduct [FAWAHASH] onthe grounds of threatening poverty is an established way and teaching of Satan that for sure leads to further poverty. Societies following the path of unseemly conduct in today’s world are a proof of this viewpoint. Ever increasing numbers of illegitimate children and unguided thought processis threatening the very fiber of such societies in particular and the rest of the world in general. Fighting against FAWAHASH is therefore necessaryfor the well being of humanity.

15



To shun FAWAHASH does make you eligible for forgiveness andreward from Allah [SWT] and you will certainly get out of the clutches of

poverty of all forms. This is not merely a slogan but a well proved aspectof the lives of good people and good societies. Arab society before Islamand after Islam can be cited as a perfect example of this key point.

Caring and knowing leadership ensuring environments whereresorting to unseemly conduct becomes irrelevant, leads to povertyalleviation. This again is not a mere theory but a proved stand point in thehistory of nations.

- - - - -

Shame is pitched over them (like a tent) wherever they are found, exceptwhen under a covenant (of protection) from Allah and from men; they draw onthemselves wrath from Allah, and pitched over them is (the tent of) destitution. This

because they rejected the Signs of Allah, and slew the Prophets in defiance of right;this because they rebelled and transgressed beyond bounds.

Al-i-Imran


Rejecting the Signs of Allah [SWT], killing His prophets or the humansinviting to good, rebelling against His order and transgressing thebounds laid down by Him is surely going to earn you poverty.

A person living in Peace from Allah [SWT] and in peace with self and the fellow humans earns prosperity. Each ingredient of thisrecipe is a perfect formula of avoiding poverty. Humans have only togive it a try individually and collectively for their interest.

Obeying Allah [SWT] in all aspects of life particularly with reference tothe rightful duties towards other humans helps eradicating poverty.

Following a democratic dispensation [ ] in its true

sense will help reducing poverty from the masses. Numeroussocieties and nations in history and in today’s world can be cited toprove this view point.

- - - - -

16



Whenever We sent a prophet to a town, We took up its people in suffering andadversity, in order that they might learn humility. Then We changed their suffering intoprosperity, until they grew and multiplied, and began to say: "Our fathers (too) weretouched by suffering and affluence"... Behold! We called them to account of a sudden,while they realised not (their peril). If the people of the towns had but believed andfeared Allah, We should indeed have opened out to them (all kinds of) blessings fromheaven and earth; but they rejected (the truth), and We brought them to book for their misdeeds. Did the people of the towns feel secure against the coming of Our wrath bynight while they were asleep?

Al-A’raf

Points for Contemplation (7:94-97)

Humbleness leads to prosperity. Positive aspect of poverty is thatpeople learn humility. Unassuming nature and attitude prepares humansto be inclined to listen to and act on what a prophet or a guide preaches.

Belief in Allah [SWT] and always fearing His disobedience whentranslated in to a way of life by the masses take humans out of theclutches of poverty.

Rejection of truth coupled with misdeeds makes humans feel secureagainst the coming of bad days. This behaviour amounts to asking for andinviting the anger of Allah [SWT] that comes around when one is unableto do something to avoid the same.

- - - - -

17



O ye who believe! Truly the Pagans are unclean; so let them not, after thisyear of theirs, approach the Sacred Mosque. And if ye fear poverty, soon will Allahenrich you, if He wills, out of His bounty, for Allah is All-Knowing, All-Wise. 9:28

At-Tauba


Knowing and wise leadership is well equipped to take people out of poverty.

Opting for unclean things in your life because of the fear of povertymust be resisted as it drags you away from the highway of prosperity.

- - - - -

Allah turned with favour to the Prophet, the Muhajirs, and the Ansar, whofollowed Him in a time of distress, after that the hearts of a part of them had nearlyswerved (from duty); but He turned to them (also): for He is unto them Most Kind, MostMerciful. 9:117

At-Tauba


Attitude of kindness and mercy on the part of the have ones and the

leadership can eradicate poverty from the society. Helping each other in times of distress is a sure way leading topoverty alleviation.

Turning to Allah [SWT] at all times and in all matters of life and livingis the sure recipe of prosperity.

- - - - -

Then, when they came (back) into (Joseph's) presence they said: "O exaltedone! distress has seized us and our family: we have (now) brought but scanty capital:so pay us full measure, (we pray thee), and treat it as charity to us: for Allah dothreward the charitable." 12:88

Yusuf


Charity is the surest way of countering poverty.

18



*****

CHAPTER 2

SPENDING OR GIVING

O son of Adam, if you have collected anything in excess of your actual need, you will act only as its trustee for someone else touse it.

Those who amass wealth, though alive, are dead to realitiesof life.

Blessings are for the man who gives away in the cause and in

the name of Allah, the wealth which is laying surplus with him.

To secure for you fame, credit as well as blessings, the helpthat you give to men in need, should possess the following attributes:what ever its extent, it should be considered by you as trifling, so that

it may be granted a high status; it should be given secretly; Allah willmanifest it; and it must be given immediately so that it becomespleasant.

Be generous but not extravagant, be frugal but not miserly.

To render relief to the distressed and to help the oppressedmake amends for great sins.

The good reputation that a generous man leaves behind isalways a thousand times better than the riches and wealth which heleaves to be inherited by others.

Imam Ali (a.s)

Each human does get involved in spending for so many things in thislife. This phenomenon is very essential from an economist’s point of view andneeds to be studied in some detail. Before we draw a code to be followed inthis regard, let us turn to the Holy Qur’an for knowing the view of our Creator.Gist of the Qura’nic teachings on this subject is summarized as under:-

Believers are asked to spend or give from whatever has beenbestowed upon them by their Creator i.e. wealth, knowledge, power, position,love and so on. Not spending is prohibited and will take the one involved in itto the level of being foolish, disbeliever, being slavish and a wrongdoer (Zalim). Spending or giving should be growth and benefit oriented without any

21



fear except that of Allah. Reward of spending could be seven hundred timesor even more. The return would be directly proportional to the degree of

adherence to the commands of Allah [SWT] and the efforts put in this regard.Those who are being asked to spend or give should bear in mind that it isAllah who cares for all and He knows all. Having given something out of thebounties of Allah bestowed on you, to some needy ones, you must never startthinking that you are becoming partner of Allah in the field of caring andknowing others. No never, it is He Who knows all and cares for all.

Spending or giving should be in the scenario of belief in Allah and HisMessenger and that it is undertaken for the benefit of own soul. It should aimat liberality to kith and kin, for charity and good deeds, for justice, for doinggood and should be undertaken privately and also publicly as per the demandof situation. It should not be hindered by any amount of worldly commitmentsand must never be for the deeds of shame, injustice and rebellion and for obtaining increase through the property of others.

Whatever one has over and above one’s needs should be spent in thecause of Allah [SWT]. This is a binding order. In other words, whatever oneretains from one’s earnings should only suffice his or her needs. Actually, theportion of earnings allowed by Allah to be kept with oneself is also going to bespent in due course of time to meet the needs. Hence, it can be concludedthat in the Qura’nic Economic System there is no concept of individualhoarding beyond one’s needs. Extent of needs and one’s means of incomewould determine the quantum of earnings to be retained to satisfy the needsand the portion to be spent as desired by Allah [SWT]. The length of time thatone has to consider for meeting one’s needs would depend on the pattern of

ones income and the degree of reposing trust in Allah [TAWAKKAL]. In verse2:219 the quantity or amount required for your needs has been left to your estimation. You may spend any amount (but certainly short of your income) tomeet your needs. You are, however, required to ensure that your needs donot exceed your income; rather you spare something for others in need or for the projects aimed at common good of humanity. You may undertakespending of your additional resources or extra earning yourselves or hand itover to the government for doing the needful. In case you rightly consideredthat, the government is not likely to manage these spending in a just and fair system you have the option to do it yourself. Placing your savings at thedisposal of unjust government would amount to becoming part of the unjust

system, which is not desirable.Giving to the needy ones should be like giving gifts to those who are

very special to you. One feels pleasure, honoured and elevated in case one’sgift is accepted. This should be the spirit when you spend in the cause of Allah from your earnings that are in excess of your needs. Reminders of generosity aiming at injuring the feelings of those who accepted your giftsmust never be ventured. Talking about the generosity and/ or injuring othersfeelings by doing so, one actually revokes the charity as far as its goodnessand rewards from Allah [SWT] are concerned. No fear or grief pertainingfuture or past on account of spending should disturb your mind. Allah will

22



reward worthy of His benevolence as per the intentions of the giver. One mustnever expect any reward from those who have received your spending.

Please note that value of a reward is directly proportional to the statusenjoyed by the giver of the award. And who can even think of having a statusequal to Allah [SWT]? Using kind words to and for those who are likely toreceive your earning, which is in excess of your needs, is a desire of AlmightyAllah. In fact it has been termed better than that spending that is followed bytaunts and injuries. In case you are not in a position to meet someone’sneeds then use of kind words is a better option. Having spent on needy oneyou are required to cover their fault. One who is in need of your charity hasbeen described in a state of fault. It is a concealed warning to the needy onesto strive to get out of this state of affairs. In Qura’nic Economic System, everyindividual is supposed to be working and functioning as a productive unit.Conceptually there is no room for idles or redundant humans in Islamicsociety.

Spending may be undertaken publicly for institutions but it isbetter to give alms to the poor in private. Those who spend or give for ostentation and without having belief in Allah [SWT] and the Last Day havebeen described in the Qur’an as a hard barren rock with a little soil. They willnot be able to gain anything from the rain of blessings of Almighty Allah. Theywill rather be the losers. Those who spend or give to please Allah [SWT] andto strength their souls will always be the best beneficiary. Our spending cannever go waste as Allah [SWT] sees well whatever we do. The categories of individuals who must be the recipients of your spending are parents, kindred,orphans, the needy, the wayfarers, the ones who due to their commitments in

Allah’s Way are not in a position to earn their living, the neighbours in needand those who are your responsibility in addition to your kith and kin’s.

Having grasped the essentials, let us now turn to the details andcontemplate what is contained in the Qur’an on the topic of spending or givingand make an effort to find an answer to the following five questions:-

1. What is the use of spending or giving or why spend after all?

2. How much is to be spent or given?

3. Who are to be helped?

4. What is the mannerism of spending or giving?

5. What about those who do not spend or give?

What is the Use of Spending?Let us examine the following verses of the Holy Qur’an to understand

the use of spending:-

23



O ye who believe! spend out of (the bounties) We have provided for youbefore the day comes when no bargaining (will avail) nor friendship nor intercession.Those who reject faith they are the wrongdoers. 2:254

Al-Baqarah

Points of Learning (2:254)

Spending or giving is out of that that has been given by Allah[SWT].

Spending or giving in this world will become a means of salvation in the life hereafter.

Those who do not spend or give in this world join the club of wrongdoers [Zalimoon] and would be treated as those who reject faith[Kafiroon].

- - - - -

The parable of those who spend their substance in the way of Allah is that of

a grain of corn: it groweth seven ears and each ear hath a hundred grains. Allah givethmanifold increase to whom He pleaseth; and Allah careth for all and He knoweth all

things. 2:261 Al-Baqarah


Spending grows to seven hundred times and even more in case it isdone as per the desire of Allah [SWT].

Allah [SWT] is aware of His all creation and He cares for all of them.By resorting to spending in the way of Allah [SWT] you must not evenimagine that you are replacing for His responsibilities.

- - - - -

Say: "If ye had control of the Treasures of the Mercy of my Lord behold ye would keepthem back for fear of spending them: for man is (ever) niggardly!" 17:100

Al-Israa


24



Control of all treasures is with Allah [SWT].Man by nature is niggardly. One must not have fear of any kind while

engaged in spending as desired by Allah [SWT].

- - - - -

O ye who believe! Let not your riches or your children divert you from theremembrance of Allah. If any act thus, the loss is their own.And spend something (incharity) out of the substance which We have bestowed on you before death shouldcome to any of you and he should say "O my Lord! why didst thou not give me respitefor a little while? I should then have given (largely) in charity and I should have beenone of the doers of good." But to no soul will Allah grant respite when the timeappointed (for it) has come; and Allah is well-acquainted with (all) that ye do.

Al-Munafiqun

Points of Learning (63:9-11)

Worldly commitments, family affairs or business activities, must notrestrict you from spending from that that has been granted to you by Allah[SWT].

Delay in spending puts you in the category of losers (KHASIROON)and those who resort to spending are termed as doers of good(SAALIHEEN).

There is no respite to any soul from the appointed time of death.Death is surer than life. One should not delay spending expecting delay inones death.

Spending should be in the matters of charity and for good deedsalongside your other worldly commitments.

- - - - -

25



O ye who believe! Truly, among your wives and your children are (some thatare) enemies to yourselves: so beware of them! But if ye forgive and overlook, andcover up (their faults), verily Allah is Oft-Forgiving, Most Merciful. Your riches and your children may be but a trial: but in the Presence of Allah is the highest Reward. So fear Allah as much as ye can; listen and obey; and spend in charity for the benefit of your own souls: and those saved from the covetousness of their own souls they are theones that achieve prosperity. If ye loan to Allah a beautiful loan, He will double it toyour (credit), and He will grant you Forgiveness: for Allah is Most Ready to appreciate(service), Most Forbearing,

At-Tagabun


Spending should be based on listening, fearing and obeying Allah

[SWT]. In spending one should look for benefit of own soul.

Spending helps achieving prosperity in this world and in the lifehereafter.

- - - - -

38. So give what is due to kindred, the needy, and the wayfarer. That is best for thosewho seek the Countenance, of Allah, and it is they who will prosper. 39. That which ye

26



lay out for increase through the property of (other) people will have no increase withAllah: but that which ye lay out for charity seeking the Countenance of Allah (willincrease): it is these who will get a recompense multiplied. 40. It is Allah Who hascreated you: further, He has provided for your sustenance; then He will cause you todie; and again He will give you life. Are there any of your (false) "Partners" who can doany single one of these things? Glory to Him! and High is He above the partners theyattribute (to Him)!

Ar-Rum


Spending or giving by way of Riba as against charity does not resultin increase.Spending should be for increased recompense and one such wayadvocated by Allah [SWT] is through the acts of charity.

It is not desirable to look for increase in your spending through the

property of other people.

- - - - -

Believe in Allah and His Apostle and spend (in charity) out of the (substance)whereof He has made you heirs. For those of you who believe and spend (in charity)

for them is a great Reward.Al-Hadid


Belief in Allah and His Messenger is a prerequisite for the spending thatearns great rewards.

It must be remembered that whatever we have is granted to us by Allah[SWT].

- - - - -

27



10. And what cause has ye why ye should not spend in the cause of Allah? For toAllah belongs the heritage of the heavens and the earth. Not equal among you arethose who spent (freely) and fought before the Victory (with those who did so later).Those are higher in rank than those who spent (freely) and fought afterwards. But to allhas Allah promised a goodly (reward) and Allah is well acquainted with all that ye do.11. Who is he that will loan to Allah a beautiful loan? For (Allah) will increase itmanifold to his credit, and he will have (besides) a liberal reward.

Al-Hadid


We spend out of that that has been given to us by Allah [SWT].

Spending must be in the scenario of belief in Allah [SWT] and HisMessenger. Such spending is bound to have great rewards from Him.

Not spending in the cause of Allah [SWT], when one knows that whatall one possesses is from Him, seems to be foolishness.

- - - - -

75. Allah sets forth the Parable (of two men: one) a slave under the dominion of another; he has no power of any sort; and (the other) a man on whom We havebestowed goodly favors from ourselves and he spends thereof (freely) privately and

publicly: are the two equal? (By no means); praise be to Allah. But most of themunderstand not.

An-Nahl


Not spending is being slavish.

Spending privately (for individuals) and publicly (for institutions) is thedesire of Allah [SWT] from all those who consider themselves only Hisservants.

- - - - -

90. Allah commands justice the doing of good and liberality to kith and kin and Heforbids all shameful deeds and injustice and rebellion: He instructs you that ye mayreceive admonition.

An-Nahl


Spending must aim at liberality to kith and kin.

Spending should be for justice and doing well.

28



No spending in deeds of shame, injustice and rebellion.

- - - - -

37. By men whom neither traffic nor merchandise can divert from the Remembrance of Allah nor from regular Prayer nor from the practice of regular Charity: their (only) fear is for the Day when hearts and eyes will be transformed (in a world wholly new) 38.That Allah may reward them according to the best of their deeds, and add even morefor them out of His Grace: for Allah doth provide for those whom He will, withoutmeasure.39. But the Unbelievers, their deeds are like a mirage in sandy deserts, whichthe man parched with thirst mistakes for water; until when he comes up to it, he finds itto be nothing: but he finds Allah (ever) with him, and Allah will pay him his account:and Allah is swift in taking account.

An-Nur

Points of Learning (24:37-39) No amount of worldly commitments must distract you from

remembering Allah [SWT] and performing deeds of charity.

Spending must be accompanied by the fear of Allah [SWT].

Points for Contemplation

1. Not spending is prohibited and will take the one involved in it to the level

of being foolish, disbeliever, being slavish and a wrongdoer (Zalim).Spending should be benefit oriented and without any fear except that of Allah [SWT]. Reward of spending could be seven hundred times or even

more. The reward would be directly proportional to the degree of adherence to Allah’s commands and desires in this regard.

2. Spending should be:-a. In the scenario of belief in Allah [SWT] and His Messenger.

b. For the benefit of own soul aiming at liberality to kith and kin.

c. For charity and doing good deeds for others.

d. For the sake of justice to all.

e. Done privately and also publicly as per the demand of situation.Spending should not be:-a. Hindered by any amount of worldly commitments.

29



b. In deeds of shame, injustice and rebellion.c. For obtaining increase through the property of others.

3. In verse 254 of Al-Baqarah believers are asked to spend fromwhatever has been bestowed upon them by their Creator. In other words they are being asked to spend from that which in real sense isnot entirely theirs but has been given to them by Allah [SWT]. Everysane individual should consider it a blessing of Allah Almighty thats/he is being made eligible for rewards up to seven hundred times (asmentioned in verse 261 of Surah ibid.) for spending what actuallydoes not entirely belong to him or her.

4. Spending is to be undertaken before the day when no bargaining

neither friendship nor intercession will avail. This may imply thatspending in this world will act as your friend and intercessor in the life

hereafter. It may also mean that to avoid being termed as wrongdoer [Zalim] for not spending in the cause of Allah [SWT] you have arelaxation before the day of your death, which is a sure reality of one’sexistence. Please note that it is a relaxation for those who have notbeen able to understand Allah’s message earlier; it is not to be takenas a rule and thus withhold spending till the time of approaching your death.

5. Those who are being asked to spend should bear in mind that it isAllah [SWT] who cares for all and He knows all. Having givensomething out of the bounties of Allah [SWT] bestowed on you tosome needy ones, you must never start thinking that you arebecoming partner of Allah [SWT] in the field of caring and knowingothers. No never, it is He who knows all and cares for all.

Control of all treasures is with Allah [SWT]. Man by nature is niggardly. Onemust not have fear of any kind while engaged in spending as desired byAllah [SWT].

HOW MUCH IS TO BE SPENT?

Answer to this question would be found in contemplating on the followingQura’nic verse:-

They ask thee concerning wine and gambling. Say: "In them is great sin andsome profit for men; but the sin is greater than the profit." They ask thee how much

30



(Charity is) for those in need who in Allah's cause are restricted (from travel)and cannot move about in the land seeking (for trade or work). The ignorant manthinks because of their modesty that they are free from want. Thou shalt know themby their (unfailing) mark: they beg not importunately from all and sundry. Andwhatever of good ye give be assured Allah knoweth it well.

Al-Baqarah- - - - -

36. Serve Allah and join not any partners with Him: and do good to parentskinsfolk orphans those in need neighbors who are near neighbors who are strangersthe companion by your side the way-farer (ye meet) and what your right hands

possess: for Allah loveth not the arrogant the vainglorious; 37. (Nor) those who areniggardly or enjoin niggardliness on others or hide the bounties which Allah hathbestowed on them; for We have prepared for those who resist faith a punishment thatsteeps them in contempt. 38. (Nor) those who spend of their substance to be seen of men but have no faith in Allah and the Last Day: if any take the Evil One for their intimate what a dreadful intimate he is! 39. And what burden were it on them if theyhad faith in Allah and in the Last Day and they spent out of what Allah hath given themfor sustenance? For Allah hath full Knowledge of them.

An-Nisaa

Points of Learning (2:215; 273 and 4:36-39)

32



1. Following are the categories of individuals (mentioned in aboveverses) who must be the recipients of your spending:

a. Parents.b. Kindred.c. Orphans.d. The needy.e. The wayfarers.f. Those people who due to their commitments in the cause of Allah [SWT] are not in a position to earn their livelihood.g. Neighbours in need.h. Those who are your responsibility in addition to your kith andkin’s.

2. The priority of spending beginning with parents and followed bykindred is to ensure the respect and dignity of humans in need.3. Those who are on the giving end are reminded that Allah [SWT] isaware of their spending. This is to ensure that they do not forget themannerism of spending outlined in verses 262-264 of Al-Baqarah.4. Spending for those in need must not make you arrogant andboastful.

WHAT IS THE MANNERISM OF SPENDING OR GIVING?

Answer to this question will be found from the verses of the HolyQur’an as given below:-

33



262. Those who spend their substance in the cause of Allah and follow not uptheir gifts with reminders of their generosity or with injury for them their reward iswith their Lord; on them shall be no fear nor shall they grieve.263. Kind words andthe covering of faults are better than charity followed by injury. Allah is free of allwants and he is Most Forbearing.264. O ye who believe! cancel not your charityby reminders of your generosity or by injury like those who spend their substanceto be seen of men but believe neither in Allah nor in the last day. They are inParable like a hard barren rock on which is a little soil; on it falls heavy rain whichleaves it (just) a bare stone. They will be able to do nothing with aught they haveearned. And Allah guideth not those who reject faith.265. And the likeness of those who spend their substance seeking to please Allah and to strengthen their souls is as a garden high and fertile: heavy rain falls on it but makes it yield adouble increase of harvest and if it receives not heavy rain light moisture sufficethit. Allah seeth well whatever ye do. 2:262-265

Al-Baqarah

- - - - -

Those who (in charity) spend of their goods by night and by day in secret and

in public have their reward with their Lord: on them shall be no fear nor shall theygrieve. 2:274

Al-Baqarah- - - - -

67. Those who when they spend are not extravagant and not niggardly but hold a just(balance) between those (extremes); 25:67

Al-Furqan

- - - - -

34



14. Therefore do I warn you of a Fire blazing fiercely; 15. None shall reach it but thosemost unfortunate ones. 16. Who give the lie to Truth and turn their backs. 17. Butthose most devoted to Allah shall be removed far from it. 18. Those who spend their wealth for increase in self-purification. 19. And have in their minds no favor fromanyone for which a reward is expected in return. 20. But only the desire to seek for thecountenance of their Lord Most High.21. And soon will they attain (complete)satisfaction. 92:14-21

Al-Lail

Points of Learning1. Following is the mannerism of spending outlined in verses 262-264 &274 of Al-Baqarah; verse 67 of Al-Furqan and verses 14-21 of Al-Lail:-

a. Giving to the needy ones should be like giving gifts to those who

are very special to you. One feels pleasure, honoured and elevatedin case one’s gift is accepted. This should be the spirit when youspend in the cause of Allah [SWT] from your earnings that are inexcess of your needs.

b. Never follow up your spending with reminders of your generosity or

aiming at injuring the feelings of those who accepted your gifts.c. Those who spend as desired by Allah [SWT] will have their rewards

with Allah [SWT] and they will not have any fear or grief either of future or concerning past. They should not even expect any rewardfrom the ones who have received their spending. Their reward iswith Allah [SWT]. Please note that value of a reward is directlyproportional to the status enjoyed by the giver of the award. Andwho can even think of having a status equal to Almighty Allah?

d. Using kind words to and for those who are likely to receive your earning which is in excess of your needs is a desire of AlmightyAllah. In fact it has been termed better than that spending that is

followed by taunts and injuries. In case you are not in a position tomeet someone’s needs then use of kind words is a better option.

e. Having spent on needy one you are required to cover his or her

fault. One who is in need of your charity has been described in astate of fault. It is a concealed warning to the needy ones to strive toget out of this state of affairs. In Qura'nic Economic System everyindividual is supposed to be working and functioning as aproductive unit. Conceptually there is no room for idles or redundanthumans in Islamic society.

35



f. Talking about your generosity and/ or injuring others feelings bydoing so, one is actually canceling the charity as far as its goodness

and rewards from Allah Almighty are concerned.g. It is good to spend in the cause of Allah [SWT] publicly but it isbetter to give alms to the poor in private. Helping the needyindividuals should be done discretely and the institutions of publicgood publicly.

h. Spending should be balanced. One should neither be spending somuch that one day he or she gets in to a position of begging nor should keep everything to self.

i. Spending should be for the sake of Allah [SWT] seeking self purification but no reward from those who have been the recipientof your spending.

2. Two parables described in verses 264 and 265 Al-Baqarah havefollowing lessons for us:-

a. Those who spend for ostentation and without having belief in Allah[SWT] and the Last Day have been termed as a hard barren rockwith a little soil. They will not be able to gain anything from the rainof blessings of Almighty Allah. They will rather lose what ever littlegood they had.

b. Those who spend to please Allah [SWT] and to strengthen their soulswill always be the best beneficiary.

c. Our spending can never go waste as Allah [SWT] sees well whatever we do.

WHAT ABOUT THOSE WHO DO NOT SPEND OR GIVE?

On this account Holy Qur’an tells us:-

34. O ye who believe! there are indeed many among the priests and anchorites who infalse hood devour the substance of men and hinder (them) from the way of Allah. Andthere are those who bury gold and silver and spend it not in the way of Allah:announce unto them a most grievous penalty. 9:34

36



67. The Hypocrites men and women (have an understanding) with eachother: they enjoin evil and forbid what is just and are close with their hands. Theyhave forgotten Allah; so He hath forgotten them. Verily the Hypocrites are rebelliousand perverse. 9:67

[AT-TAUBA]

Points of Learning (9:34 & 67)

1. Those (especially from the ones looking after religious places) whobury gold and silver are to face grievous penalty.2. It is one of the signs of hypocrites that they resort to hoarding insteadof spending. Such people have been declared to have forgotten Allah [SWT]and in turn He also declares to have forgotten them.

* * * * *

SUMMARY

1. Believers are asked (in verse 2:254) to spend from whatever hasbeen bestowed upon them by their Creator. In other words they arebeing asked to spend from that which in real sense is not entirely

theirs but has been given to them by Allah [SWT]. Every saneindividual should consider it a blessing of Allah Almighty that He ismaking you eligible for rewards up to seven hundred times (asmentioned in verse 2:261) for spending what actually does not entirelybelong to you.

2. Not spending is prohibited and will take the one involved in it to the

level of being foolish, disbeliever, being slavish and a wrongdoer (Zalim). Spending should be benefit oriented and without any fear except that of Allah [SWT]. Reward of spending could be sevenhundred times or even more. The reward would be directly

37



proportional to the degree of adherence to Allah’s commands anddesires in this regard.

3. The spending is to be undertaken before the day when no bargainingneither friendship nor intercession will avail. This may imply that toavoid being termed as wrongdoer you have a relaxation till the day of your death, which is a sure reality of one’s existence. Please note thatit is a relaxation for those who have not been able to understandAllah’s message earlier; it is not to be taken as a rule. Those who arebeing asked to spend should bear in mind that it is Allah [SWT] Whocares for all and Who knows all. Having given something out of thebounties of Allah [SWT] bestowed on you, to some needy ones, youmust never start thinking that you are becoming partner of Allah[SWT] in the field of caring and knowing others. No never, it is HeWho knows all and cares for all.

4. Spending should be:-a. In the scenario of belief in Allah [SWT] and His Messenger.b. For the benefit of own soul.c. Aiming at liberality to kith and kin.d. For charity and good deeds.e. For justice.f. For doing well.g. Done privately and also publicly as per the demand of

situation.Spending should not be:-

a. Hindered by any amount of worldly commitments.

b. In deeds of shame, injustice and rebellion.c. For obtaining increase through the property of others.5. Those (especially from the ones looking after religious places) who do

not resort to spending and bury gold and silver are to face grievouspenalty. It is one of the signs of hypocrites that they resort to hoardinginstead of spending. Such people have been declared to haveforgotten Allah [SWT] and in turn Allah Almighty also declares to haveforgotten them. Verses 34 & 67 of At-Tauba

6. In accordance with verse 2:219 whatever one has over and above

one’s needs has to be spent in the cause of Allah [SWT]. This is abinding order. In other words whatever one retains from one’s

earnings should only suffice his or her needs. Actually the portion of earnings allowed by Allah [SWT] to be kept with oneself is also goingto be spent in due course of time to meet the needs. Hence it can beconcluded that in the Qura’nic Economic System there is no conceptof individual hoarding beyond one’s needs. Extent of needs and one’smeans of income would determine the quantum of earnings to beretained to satisfy the needs and the portion to be spent in the causeof Allah [SWT]. The length of time that one has to consider for meeting one’s needs would depend on the pattern of ones incomeand the degree of reposing trust [TAWAKKAL] in Allah [SWT].

38



7. In verse 2:219 the quantity or amount required for your needs hasbeen left to your estimation. You may spend any amount (short of

your income) to meet your needs. You are; however, required toensure that your needs do not exceed your income; rather you sparesomething for others in need or for the projects aimed at commongood of humanity. You may undertake spending of your additionalresources or extra earning yourselves or hand it over to thegovernment for doing the needful. In case you rightly considered thatthe government is not likely to undertake these spending in a just andfair manner you have the option to do it yourself. Placing your savingsat the disposal of unjust government would amount to becoming partof the unjust system, which is not desirable by any sane individual.

8. Following is the mannerism of spending outlined in verses 262-264and 274 of Al-Baqarah:

a. Giving to the needy ones should be like giving gifts to those who

are very special to you. One feels pleasure, honored and elevatedin case one’s gift is accepted. This should be the spirit when youspend as desired by Allah [SWT] from your earnings that are inexcess of your needs.

b. No reminders of generosity aiming at injuring the feelings of those

who accepted your gifts. Talking about your generosity and/ or injuring others feelings by doing so, one is actually canceling thecharity as far as its goodness and rewards from Allah Almighty areconcerned.

c. No fear or grief pertaining future or past on account of spending.Allah [SWT] will reward. Do not expect any reward from the oneswho have received your spending. Please note that value of areward is directly proportional to the status enjoyed by the giver of the award. And who can even think of having a status equal toAlmighty Allah?

d. Using kind words to and for those who are likely to receive your

earning which is in excess of your needs is a desire of AlmightyAllah. In fact it has been termed better than that spending that isfollowed by taunts and injuries. In case you are not in a position tomeet someone’s needs then use of kind words is a better option.

e. Having spent on needy one you are required to cover their fault.One who is in need of your charity has been described in a state of fault. It is a concealed warning to the needy ones to strive to get outof this state of affairs. In Qura’nic Economic System every individualis supposed to be working and functioning as a productive unit.Conceptually there is no room for idles or redundant humans in anIslamic society.

f. Spend publicly for institutions but it is better to give alms to the

poor in private.

39



9. Those who spend for ostentation and without having belief inAllah [SWT] and the Last Day have been termed as a hard

barren rock with a little soil. They will not be able to gainanything from the rain of blessings of Almighty Allah. They willrather be the losers. Those who spend to please Allah [SWT]and to strength their souls will always be the best beneficiary.Our spending can never go waste as Allah [SWT] sees wellwhatever we do.

10. Following are the categories of individuals (mentioned inverses 2:215 &273 and 4:36-39) who must be the recipientsof your spending:-

a. Parentsb. Kindred.c. Orphans.d. The needy.e. The wayfarers.f. Ones that due to their commitments in Allah’s cause are not in a

position to earn their living.g. Neighbours in need.h. Those that are your responsibility in addition to your kith and kin’s.

NoteThe priority of spending (beginning with parents and followed by kindred) is toensure the respect and dignity of humans in need. Those who are on thegiving end are reminded that Allah [SWT] is aware of their spending. This is to

ensure that they do not forget the mannerism of spending outlined in verses262-264 of Al-Baqarah. It is to be ensured that spending for those in needsmust not make you arrogant and boastful.

*****

CHAPTER 3

BALANCE, WEIGHTS AND MEASURES

40



All economic activities in this world are based on one or the other scale

related to counting, measurement or weighing. Apprehensions of fraud on thiscount would put strains on all concerned besides putting them to physical lossor improper gain and thereby jeopardizing the process of business.Importance of all these and the requirement of balanced behaviour areevident from the following verses of the Holy Qur’an:-

To the Madyan people (We sent) Shu’aib, one of their own brethren: he said: “O mypeople! Worship Allah: ye have no other god but Him. And give not short measure or weight: I see you in prosperity, but I fear for you the Penalty of a Day that will compass(you) all round. “And O my people! Give just measure and weight, nor withhold fromthe people the things that are their due: commit not evil in the land with intent to domischief.

Hud


It is prohibited to give short measures or weights and it isordered to give just measures and weights. It is further mentioned not towithhold from the people the things that are their due. Repeating thesame point from three different angles in these two verses is toemphasize the importance of this aspect in human life.

Closely following Allah’s worship is the instruction pertainingweights and measures. This again highlights the weightage AllahAlmighty attaches with this aspect of human life.

Instructions regarding weights and measures are addressedto the nation and are to be treated as collective assignment. There is noroom to overlook these thinking that these are individual responsibilities.These hold the key to all good or prosperity of all types in the life of anation.

Those who do not follow the instructions given in theseverses are to be treated as evildoers that commit mischief in the land[Mufsideen] who are to face the most severe punishment in the nextworld also.

41



- - - - -

Why were there not, among the generations before you, persons possessed of balanced good sense, prohibiting (men) from mischief in the earth, except a fewamong them whom We saved (from harm)? But the wrong-doers pursued theenjoyment of the good things of life which were given them, and persisted in sin. Nor would thy Lord be the One to destroy communities for a single wrong-doing, if itsmembers were likely to mend.

Hud


People of balanced good sense must take on theresponsibility of prohibiting individuals from indulging in mischief in theearth. This act of theirs would ensure safety of the entire community.

Persistence in wrong-doing [Zulm] and sin and there being noeffort to make amends is the cause of whole nations and towns beingwiped out.

- - - - -

And the earth We have spread out (like a carpet); set thereon mountains firmand immovable; and produced therein all kinds of things in due balance. AndWe have provided therein means of subsistence, for you and for those for whose sustenance ye are not responsible. And there is not a thing but its (sourcesand) treasures (inexhaustible) are with Us; but We only send down thereof in due andascertainable measures. And We send the fecundating winds, then cause the rain todescend from the sky, therewith providing you with water (in abundance), though yeare not the guardians of its stores. 15:19-22

Al-Hijr

42




Balance prevails in the earth and indeed in the universe. It

must not be disturbed and so it must be seen in all economic relatedactivities.

Treasures of all human needs are available in this universe.Our Creator has placed a mechanism in action whereby requiredquantity of all our needs is made available by Him. We only have to lookand work for this and ensure judicious utilization.

- - - - -

Give full measure when ye measure, and weigh with a balance that is straight; that isthe most fitting and the most advantageous in the final determination. And pursue not

that of which thou hast no knowledge; for every act of hearing, or of seeing, or of (feeling in) the heart will be enquired into (on the Day of Reckoning). Nor walk on theearth with insolence: for thou canst not rend the earth asunder, nor reach themountains in height. Of all such things the evil is hateful in the sight of thy Lord. Theseare among the (precepts of) wisdom, which thy Lord has revealed to thee. Take not,with Allah, another object of worship, lest thou shouldst be thrown into Hell,blameworthy and rejected.

Al-Israa


Importance of giving full measures and correct weights isonce again emphasized as an executive order.

One should be honest in dealings with others to the extentthat your feelings should also be sincere and simple.

Insolence in human attitude and behaviour is an unwantedand undesired act. It only earns you disrespect and non cooperationfrom fellow humans.

- - - - -

43



So establish weight with justice and fall not short in the balance. 55:9Ar-Rahman


System of correct weights and full measures must beestablished in all walks of life of the society. It is not to be left to thegood sense of the members of economic community. This will helpensuring balance in the entire society that is a prelude to respectful andhonourable living.

SUMMARY

1. Balance prevails on earth and indeed in the entire universe. It must

not be allowed to be disturbed. All economic related activities mustpractice and display balance. Treasures of all human needs areavailable in this universe. Our Creator has placed a mechanism inaction whereby required quantity of all our needs is made available byHim. We only have to look and work for this and ensure their judiciousutilization. People of balanced good sense must take on theresponsibility of prohibiting fellow individuals from indulging inmischief on earth. This act of theirs would ensure safety of the entirecommunity. Persistence in wrong-doing [Zulm] and sin with no effortfrom any quarter to make amends is the cause of whole nations andtowns being wiped out.

2. Closely following Allah’s worship is the instruction pertaining correctweights and measures. It highlights the importance Allah Almightyattaches to this aspect of human life. System of correct weights andfull measures must be established in all walks of life of a society. It isnot to be left to the good sense of the members of economiccommunity alone. This will help ensuring balance in the entire societythat is prelude to respectful and honourable living. Importance of giving full measures and correct weights is repeatedly emphasized inthe Qur’an; somewhere as a prohibition, somewhere as persuasionand somewhere as an executive order. It is prohibited to give shortmeasures or weights and it is ordered to give just measures and

weights. It is further mentioned not to withhold from the people thethings that are their due. Repeating the same point from threedifferent angles is to emphasize the importance of this aspect inhuman life. Instructions regarding weights and measures areaddressed to the nation and are therefore, to be treated as collectiveassignment. There is no room to overlook these thinking that theseare individual’s responsibilities.

3. Those who do not follow the instructions given in the Qur’an are to be

treated as evildoers that commit mischief in the land [Mufsideen].Such people are to face the most severe punishment in the next world

44



also. One should be honest in dealings with others to the extent thatyour feelings towards others should also be sincere and simple.

Insolence in human attitude and behaviour is an unwanted andundesired aspect. It only earns you disrespect and non cooperationfrom fellow humans resulting in disturbed individual and societal life.

CHAPTER 4

PROPERTY, WEALTH AND GOODS

To sever attachments with the wicked world is the greatest

wealth. The best kind of wealth is to give up inordinate desires.

The greatest wealth is wisdom.

Wealth is the fountain head of passions.

There is no greater wealth than wisdom, no greater povertythan ignorance, no greater heritage than culture and no greater support than consultation.

Wealth converts a strange land into homeland and povertyturns a native place into a strange land.

No wealth is more useful than intelligence and wisdom.

Knowledge is better than wealth because it protects you whileyou have to guard wealth.

Imam Ali (a.s)

Wealth and worldly belongings are a dream of the majority of humans.Almost 99 percent of human activities both at the individual and at the nationallevel are concentrated in this field. Historic record and a cursory glance at themajor global events of to date provide ample evidence that wealth and worldlypossessions have been and are the root cause of all conflicts. In this scenarioit is only wise to turn to the words of our Creator for seeking guidance in thismatter. Here is a gist of 174 verses of the Holy Qur’an on the subject dealingwith the topic under review:-

Life should be viewed for success or failure in totality i.e. up to theDay of Judgment when final settlement of accounts would take place. Loss of any nature in this world is to be taken as a test/trial and faced withperseverance and total dedication to Allah Almighty. Trials and tests shouldnot deter guarding against evil. This is the determining factor for real successon the Day of Judgment. It must be remembered that all good is from Allah[SWT] and all evil is our own earning.

Striving and fighting in the cause of Allah [SWT] with goods andpersons makes humans eligible for higher status and special rewards

45



including Forgiveness and Mercy in comparison to those who sit back withoutany effort and hurt.

All humans are created essentially from a single person and we allowe our life to Allah. The property left behind by parents and the near relations must be divided as per rules laid down by Allah [SWT]. Those whoare weak of understanding should not be handed over their property insteadshould be looked after well. Orphan’s property must be well looked after andmanaged till they are able of taking charge themselves. One should exerciseextra cares in dealings connected with property matters, more so the onebelonging to others, in order to have a peaceful life. Shares in property left byparents and the near relations must benefit every entitled person. Traffic andtrade of property has to be through mutual good will and not based on any illwill or injustice. Remember that life is bigger than the means of living. Do notkill yourself on account of trade and property matters.

One should not be niggardly and hiding the bounties of Allah [SWT]bestowed on him. Spending as per His desire, practicing regular charity,fulfilling the contracts concluded with others, and remaining patient and firm inbad times are the means to righteousness. One should disdain most heinousthings to qualify for exemption from all ill. Do not yearn for what has beengiven to some in abundance. Men and women are to own their earnings andcontinue asking Allah of His Bounty. Men are the protectors and maintainersof women. Women are also required to demonstrate loyalty, good conductand obedience. They are to be dealt with wisely and firmly. Each individualshould do well to look after parents, kinsfolk, orphans, those in need,neighbours and travellers. It will earn doubled and more reward from Allah

[SWT].Faith in Allah [SWT] is more precious than worldly possessions.

Those who reject faith in Him are the ultimate and real looser. Their possessions and their spending will avail them only hell fire. Spending inAllah’s Way should be from the best of our possessions and in the best wayprescribed by Him. It will earn seven hundred times reward besides making useligible for His friendship.

In a democratic system, that happens to be an alternate to the onepromulgated by Allah Almighty, that aims at well being of masses at the handsof masses, the ones who have to exercise authority should not be possessedwith the love of abundant wealth.

The contracts involving future transactions and the commercialcontracts, may these be small or big, must be reduced to writing andwitnesses sought. The writer of the contract and the witnesses must beprotected against any harm especially the female witnesses. No riba isallowed in any manner or any shape. It must be remembered that trade andusury are two completely different things. Trade is allowed by Allah [SWT]while usury is not. Demands of usury must be given up and the loansrequiring settlement should be settled according to the formula of notwronging and not being wronged. Loans given to others in this life inaccordance with the desire of Allah Almighty (if not returned by them and

46



settled as taught by the Qur’an) will be repaid by Allah Almighty doubled andmultiplied many a times in this world and also in the life hereafter.

Now let us go through these verses of the Qur’an in some detail:-

Be sure We shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere.Who say, when afflicted with calamity: "To Allah we belong, and to Him is our return"They are those on whom (descend) blessings from their Lord, and Mercy, and they arethe ones that receive guidance.

Al-Baqarah

Point of Learning (2:155-157)1. Loss of any nature in this life is a test and must be faced with firmness

and total dedication to Allah Almighty. Trials and tests in this world mustlead us to continue guarding against evil because that will be thedecisive factor for real success on the Day of Judgment.

- - - - -

It is not righteousness that ye turn your faces towards East or West; but it isrighteousness to believe in Allah and the Last Day, and the Angels, and the Book, andthe Messengers; to spend of your substance, out of love for Him, for your kin, for orphans, for the needy, for the wayfarer, for those who ask, and for the ransom of

47



slaves; to be steadfast in prayer, and practise regular charity, to fulfill the contractswhich ye have made; and to be firm and patient, in pain (or suffering) and adversity,and throughout all periods of panic. Such are the people of truth, the God-fearing.

Al-Baqarah

Points of Learning (2:177)2. In addition to the basics of Faith, spending your wealth as per Allah’s

desire out of His love, fulfilling the contracts concluded with others, andremaining patient & firm in bad times are the means to righteousness[Taqwa].

- - - - -

And do not eat up your property among yourselves for vanities, nor use it asbait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property. 2:188

Al-Baqarah

Points of Learning (2:188)3. One must exercise extra cares in matters connected with making use of

own property or wealth. Bribing the authorities eying at other’s propertyor wealth is strictly prohibited.

- - - - -

48



Who is he that will loan to Allah a beautiful loan, which Allah will double untohis credit and multiply many times? It is Allah that giveth (you) Want or Plenty, and toHim shall be your return. Last thou not turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? They said to a Prophet (that was) among them:"Appoint for us a king that we may fight in the cause of Allah." He said: "Is it notpossible, if ye were commanded to fight, that ye will not fight?" They said: "How couldwe refuse to fight in the cause of Allah, seeing that we were turned out of our homesand our families?" But when they were commanded to fight, they turned back, except asmall band among them. But Allah has full knowledge of those who do wrong. Their Prophet said to them: "Allah hath appointed Talut as king over you." They said: "Howcan he exercise authority over us when we are better fitted than he to exerciseauthority, and he is not even gifted, with wealth in abundance?" He said: "Allah hathchosen him above you, and hath gifted him abundantly with knowledge and bodilyprowess: Allah granteth His authority to whom He pleaseth. Allah is All-Embracing,and He knoweth all things."

Al-BaqarahPoints of Learning (2:245-247)

4. Loans given to others in this life in accordance with the desire of AllahAlmighty will be repaid by Him doubled and multiplied many a times inthis world and also in the life hereafter.

5. In a democratic system, that is an alternate to the one promulgated byAllah Almighty, which aims at well being of masses the ones who haveto exercise authority should not be possessed with the love of abundantwealth.

6. Knowledge and physical fitness should be the deciding factors whenconsidering someone to lead troops.

- - - - -

The parable of those who spend their substance in the way of Allah

is that of a grain of corn: it growethseven ears, and each ear hath a hundred grains. Allah giveth manifold increase towhom He pleaseth: and Allah careth for all and He knoweth all things. Those whospend their substance in the cause of Allah,

and follow not up their gifts with remindersof their generosity or with injury, for them their reward is with their Lord; on them shallbe no fear, nor shall they grieve. Kind words and the covering of faults are better thancharity followed by injury. Allah is Free of all wants, and He is Most Forbearing. O yewho believe! Cancel not your charity by reminders of your generosity or by injury, likethose who spend their substance to be seen of men, but believe neither in Allah nor inthe Last Day. They are in Parable like a hard barren rock, on which is a little soil; on itfalls heavy rain, which leaves it (just) a bare stone. They will be able to do nothing withaught they have earned. And Allah guideth not those who reject Faith. And thelikeness of those who spend their substance, seeking to please Allah and to

49



; for He loveth not creatures ungrateful and wicked.Those who believe, and do deeds of righteousness, and establish regular prayers andregular charity, will have their reward with their Lord: on them shall be no fear, nor shall they grieve. O ye who believe! Fear Allah, and give up what remains of your demand for usury, if ye are indeed believers. If ye do it not, take notice of war fromAllah and His Messenger: but if ye turn back, ye shall have your capital sums; deal not

unjustly, and ye shall not be dealt with unjustly .If the debtor is in a difficulty, grant him time till it is easy for him to repay. But if ye remit

it by way of charity, that is best for you if ye only knew. And fear the Day when ye shallbe brought back to Allah. Then shall every soul be paid what it earned, and none shallbe dealt with unjustly. O ye who believe! When ye deal with each other, in transactionsinvolving future obligations in a fixed period of time, reduce them to writing

let a scribe write down faithfully as between theparties; let not the scribe refuse to write: as Allah has taught him, so let him write. Lethim who incurs the liability dictate, but let him fear his Lord Allah, and not diminishaught of what he owes. If the party liable is mentally deficient, or weak or unablehimself to dictate, let his guardian dictate faithfully. And get two witnesses, out of your own men, and if there are not two men, then a man and two women, such as ye

choose, for witnesses, so that if one of them errs, the other can remind her

. The witnesses should not refuse when they arecalled on (for evidence). Disdain not to reduce to writing (your contract) for a futureperiod, whether it be small or big: it is juster in the sight of Allah, more suitable asevidence, and more convenient to prevent doubts among yourselves but if it be atransaction which ye carry out on the spot among yourselves there is no blame on youif ye reduce it not to writing. But take witnesses whenever ye make a commercialcontract; and let neither scribe nor witness suffer harm. If ye do (such harm), it wouldbe wickedness in you. So fear Allah; for it is Allah that teaches you. And Allah is well

acquainted with all things. If ye are on a journey, and cannot find a scribe, a pledgewith possession (may serve the purpose). And if one of you deposits a thing on trustwith another, let the trustee (faithfully) discharge his trust, and let him fear his Lord.Conceal not evidence; for whoever conceals it, his heart is tainted with sin. And Allahknoweth all that ye do.

Al-Baqarah

Points of Learning (2:261-282)7. Spending in Allah’s Way should be from the best of your possessions

and in the best way prescribed by Him. It will earn seven hundred timesreward in addition to His friendship.

51



8. The contracts involving future transactions and the commercialcontracts, whether these are small or big, must be reduced to writing

and witnesses sought. The scribe of the contract and the witnessesmust be protected against any harm especially the female witnesses.9. No riba. Trade and usury are two completely different things. Trade is

allowed by Allah [SWT] while usury is not.10. Demands of usury to be given up and the loans settled according to the

formula of not wronging and not being wronged .This formula has the inherent strength and capacity to become thefoundation of transition from usury based economy to the Qura’nicEconomic System in today’s paper currency environments.

- - - - -

Those who reject Faith, neither their possessions nor their (numerous)progeny will avail them aught against Allah; they are themselves but fuel for the Fire.(Their plight will be) no better than that of the people of Pharaoh, and their predecessors: they denied our Signs, and Allah called them to account for their sins.For Allah is strict in punishment. Say to those who reject Faith: "Soon will ye bevanquished and gathered together to Hell, an evil bed indeed (to lie on)!" 3:10-12

Al-i-Imran-----

Those who reject Faith, neither their possessions nor their (numerous)progeny will avail them aught against Allah: they will be Companions of the Fire,

52



O mankind! reverence your Guardian-Lord, who created you from a single Person,created, of like nature, his mate, and from them twain scattered (like seeds) countlessmen and women; fear Allah, through Whom ye demand your mutual (rights), and

(reverence) the wombs (that bore you): for Allah ever watches over you. To orphansrestore their property (when they reach their age), nor substitute (your) worthlessthings for (their) good ones; and devour not their substance (by mixing it up) with your own. For this is indeed a great sin.

An-Nisaa

Points of Learning (4:1-2)14. All humans are created essentially from a single Person and we all owe

our life to Allah [SWT].15. Orphans property must be restored to them without any damage to it.16. Respect of mother and the relations emanating from mother (brothers

and sisters) must form the basis of our daily interaction in life.

- - - - -

54



To those weak of understanding make not over your property, which Allahhath made a means of support for you, but feed and clothe them therewith, and speakto them words of kindness and justice. Make trial of orphans until they reach the age of marriage; if then ye find sound judgment in them, release their property to them; butconsume it not wastefully, nor in haste against their growing up. If the guardian is well-off, let him claim no remuneration, but if he is poor, let him have for himself what is justand reasonable. When ye release their property to them, take witnesses in their presence: but all-sufficient is Allah in taking account. From what is left by parents andthose nearest related there is a share for men and a share for women, whether the

property be small or large, a determinate share. But if at the time of division other relatives, or orphans, or poor, are present, feed them out of the (property), and speakto them words of kindness and justice. Let those (disposing of an estate) have thesame fear in their minds as they would have for their own if they had left a helplessfamily behind; let them fear Allah, and speak words of appropriate (comfort). Thosewho unjustly eat up the property of orphans, eat up a fire into their own bodies: theywill soon be enduring a blazing fire! 4:5-10

An-Nisaa

Come not nigh to the orphan's property except to improve it, until he attainsthe age of full strength; and fulfill (every) engagement, for (every) engagement, will beenquired into (on the Day of Reckoning). 17:34

Al-Israa

Points of Learning (4:5-10; 17:34)17. Property left behind by parents and the near relations must be divided

as per rules laid down by Allah. Those weak of understanding shouldnot be handed over their property but looked after well. Orphan’s

55



property must be well looked after and managed till they are able of taking charge themselves.

- - - - -

Also (prohibited are) women already married, except those whom your right handspossess: thus hath Allah ordained (prohibitions) against you: except for these, allothers are lawful, provided ye seek (them in marriage) with gifts from your property,desiring chastity, not lust. Seeing that ye derive benefit from them, give them their dowers (at least) as prescribed; but if, after a dower is prescribed, ye agree mutually(to vary it), there is no blame on you, and Allah is All-Knowing All-Wise.

An-Nisaa


18. A utilization of one’s property and wealth is to pay dower andgifts to lead a chaste life. Dowry once fixed can be altered(upwards or downwards) with mutual agreement.

- - - - -

O ye who believe! eat not up your property among yourselves in vanities:

but let there be amongst you traffic and trade by

mutual good-will: nor kill (or destroy) yourselves: for verily Allah

hath been to you Most Merciful! If any do that in rancour and injustice, soon shall Wecast them into the fire: and easy it is for Allah. If ye (but) eschew the most heinous of the things which ye are forbidden to do, We shall expel out of you all the evil in you,and admit you to a Gate of great honour. And in no wise covet those things in whichAllah hath bestowed His gifts more freely on some of you than on others:

to men is allotted what they earn, and towomen what they earn: but ask Allah of His bounty. For Allah hath full knowledge of allthings. To (benefit) every one, We have appointed sharers and heirs to property left by

56



parents and relatives. To those, also, towhom your right hand was pledged, give their due portion. For truly Allah is witness toall things. Men are the protectors and maintainers of women, because Allah has giventhe one more (strength) than the other, and because they support them from their means. Therefore the righteous women are devoutly obedient, and guard in (thehusband's) absence what Allah would have them guard. As to those women on whosepart ye fear disloyalty and ill-conduct, admonish them (first), (next), refuse to sharetheir beds, (and last) beat them (lightly); but if they return to obedience, seek notagainst them means (of annoyance): for Allah is Most High, Great (above you all). If yefear a breach between them twain, appoint (two) arbiters, one from his family, and theother from hers; if they wish for peace, Allah will cause their reconciliation: for Allahhath full knowledge, and is acquainted with all things. Serve Allah, and join not anypartners with Him; and do good to parents, kinsfolk, orphans, those in need,neighbours who are near neighbours who are strangers, the companion by your side,the way farer (ye meet) and what your right hands possess: for Allah loveth not thearrogant, the vainglorious. (Nor) those who are niggardly, or enjoin niggardliness onothers, or hide the bounties which Allah hath bestowed on them; for We haveprepared, for those who resist faith, a punishment that steeps them in contempt. Nor those who spend of their substance, to be seen of men, but have no faith in Allah andthe Last Day: if any take the Evil One for their intimate, what a dreadful intimate he is!And what burden were it on them if they had faith in Allah and in the Last Day, andthey spent out of what Allah hath given them for sustenance? For Allah hath fullknowledge of them. Allah is never unjust in the least degree: if there is any good(done) He doubleth it, and giveth from His own presence a great reward.

An-NisaaPoints of Learning (4:29-40)

19. Do not be niggardly and do not hide the bounties of Allah [SWT]bestowed on you. Life is bigger than the means of living. Do not killyourself on account of trade and property matters.

20. Traffic and trade of property has to be through mutual good will and notbased on any ill will and injustice. Do not yearn for what has been givento some in abundance.

21. Men and women do own their earnings but must keep asking Allah[SWT] of His bounty. Shares in property left by parents and the near relations must benefit everyone as entitled by Him.

22. Disdain most heinous things to qualify for exemption from all ill. Dogood to parents, kinsfolk, orphans, those in need, neighbours who arenear neighbours and who are strangers, the companion by your side,the way farer (you meet) and what your right hands possess. It will earnyou doubled and more reward from Allah [SWT].

23. Men are the protectors and maintainers of women. Women are todemonstrate loyalty, good conduct and obedience. Men must ensurethat the women are dealt with wisely and firmly.

- - - - -

57



Points of Learning (4:161)25. Wronging others in money or other matters amounts to rejecting Faith

and earning eligibility for grievous punishment.

- - - - -

And come not nigh to the orphan's property, except to improve it, until heattains the age of full strength; give measure and weight with (full) justice; no burdendo We place on any soul, but that which it can bear, whenever ye speak, speak justly,even if a near relative is concerned; and fulfill the Covenant of Allah: thus doth Hecommand you, that ye may remember.

Al-An’ am

Points of Learning (6:152)26. Orphan’s property may be looked after for its improvement (only) till he

attains the age of full strength.27. Justice must be the guiding rules in all matters of inter person nature.

- - - - -

And know ye that your possessions and your progeny are but a trial; and thatit is Allah with whom lies your highest reward.

Al-Anfal

Points of Learning (8:28)28. Wealth and progeny are a trial in this world for the highest rewards in

the life to come.

- - - - -

59



The Unbelievers spend their wealth to hinder (men) from the path of Allah,and so will they continue to spend; but in the end they will have (only) regrets andsighs; at length they will be overcome: and the Unbelievers will be gathered together toHell.

Al-Anfal

Points of Learning (8:36)29. Spending wealth to hinder people from the path of Allah [SWT] issynonymous to unbelief that will result in regrets and sighs and ultimateentry to Hell.

- - - - -

Those who believed, and adopted exile, and fought for the Faith, with their property and their persons, in the cause of Allah, as well as those who gave (them)asylum and aid, these are (all) friends and protectors, one of another. As to those whobelieved but came not into exile; ye owe no duty of protection to them until they comeinto exile; but if they seek your aid in religion, it is your duty to help them, exceptagainst a people with whom ye have a treaty of mutual alliance. And (remember) AllahSeeth all that ye do.

Al-Anfal

Points of Learning (8:72)30. Using property and/or wealth to fight in the cause of Allah [SWT] will

earn you friendship and protectors.

- - - - -

60



Those who believe, and suffer exile and strive with might and main, in Allah'scause, with their goods and their persons, have the highest rank in the sight of Allah:they are the people who will achieve (salvation). Their Lord doth give them glad tidingsof a Mercy from Himself, of His good pleasure, and of Gardens for them, wherein are

delights that endure: They will dwell therein forever. Verily in Allah's presence is areward, the greatest (of all).

At-Tauba

Points of Learning (9:20-22)31. Employing your goods (in addition to your person) for the furtherance of

Allah’s cause earns you the highest ranks in His sight along withsalvation and His Mercy besides His good pleasure and the Gardenswith enduring delights.

- - - - -

Say: If it be that your fathers, your sons, your brothers, your mates, or your kindred; the wealth that ye have gained; the commerce in which ye fear a decline; or the dwellings in which ye delight - are dearer to you than Allah, Or His Messenger, or the striving in His cause - then wait until Allah brings about His decision: and Allah

guides not the rebellious. At-Tauba

Points of Learning (9:24)32. Considering wealth, relatives and other possessions dearer than Allah

[SWT], His Messenger [PBUH] and the striving in His cause will earnyou the title of defiant.

- - - - -

61



O ye who believe! There are indeed many among the priests and anchorites,who in falsehood devour the substance of men and hinder (them) from the Way of Allah. And there are those who bury gold and silver and spend it not in the Way of Allah: announce unto them a most grievous penalty. 9:34

At-Tauba

Go ye forth, (whether equipped) lightly or heavily, and strive and struggle, with your goods and your persons, in the Cause of Allah. That is best for you, if ye (but) knew.9:41

At-Tauba

Points of Learning (9:34 & 41)33. Wealth must remain in circulation and the best is to strive and struggle

with your goods and persons.

- - - - -

Let not their wealth nor their (following in) sons dazzle thee: in reality Allah'sPlan is to punish them with these things in this life, and that their souls may perish intheir (very) denial of Allah. 9:55

As in the case of those before you: they were mightier than you in power, and moreflourishing in wealth and children. They had their enjoyment of their portion: and ye

62



have of yours, as did those before you; and ye indulge in idle talk as they did. They!their works are fruitless in this world and in the Hereafter, and they will lose (allspiritual good). 9:69

Those who were left behind (in the Tabuk expedition) rejoiced in their inaction behindthe back of the Messenger of Allah: they hated to strive and fight, with their goods andtheir persons, in the Cause of Allah: they said, "Go not forth in the heat." Say, "The fire

of Hell is fiercer in heat." If only they could understand! 9:81

Nor let their wealth nor their (following in) sons dazzle thee: Allah's Plan is topunish them with these things in this world, and that their souls may perish in their (very) denial of Allah. 9:85

But the Messenger, and those who believe with him, strive and fight with their wealthand their persons: for them are (all) good things: and it is they who will prosper. 9:88

At-Tauba

Points of Learning (9:55; 69; 81; 85; 88)34. Possessions of others must not be eyed in any way. Good things and

wealth should be acquired through striving and fighting with wealth andperson and not through idle talk alone.

- - - - -

Of their goods take alms, that so thou mightest purify and sanctify them; andpray on their behalf, verily thy prayers are a source of security for them: and Allah isOne Who heareth and knoweth.

At-Tauba

63



Points of Learning (9:103)35. Alms giving paves way of prayers that bring security. Government can

levy taxes to ensure purity, sanctification and security.

- - - - -

Allah hath purchased of the Believers their persons and their goods; for theirs(in return) is the Garden (of Paradise): they fight in His Cause, and slay and are slain:a promise binding on Him in Truth, through the Law, the Gospel, and the Qur-an: andwho is more faithful to his Covenant than Allah? Then rejoice in the bargain which yehave concluded: that is the achievement supreme. Those that turn (to Allah) inrepentance; that serve Him, and praise Him; that wander in devotion to the Cause of Allah; that bow down and prostrate themselves in prayer; that enjoin good and forbid

evil; and observe the limits set by Allah; (these do rejoice). So proclaim the glad tidingsto the Believers.

At-Tauba

Points of Learning (9:111-112)36. Striving with person and spending wealth in the cause of Allah [SWT]

(including for defense purposes) is a universal teaching and must not beignored. It is termed as the supreme achievement. 9:111

37. Some of the qualities of those that are to engage in striving with their persons and their possessions and the parameters of their activitiesqualifying for Allah’s glad tidings are:- 9:112

a. Turning to Allah [SWT] in Repentance.b. Serving and Praising Allah [SWT].c. Wandering in devotion to the cause of Allah [SWT].d. Bowing down and prostrating in prayers.e. Enjoining good and forbidding evil.f. Observing the limits set by Allah [SWT].

- - - - -

64



Moses prayed: "Our Lord! Thou hast indeed bestowed on Pharaoh and hisChiefs splendour and wealth in the life of the Present, and so, Our Lord, they mislead

(men) from Thy Path. Deface, Our Lord, the features of their wealth, and sendhardness to their hearts, so they will not believe until they see the grievous Penalty."Allah said: "Accepted is your prayer (O Moses and Aaron)! So stand ye straight, andfollow not the path of those who know not."

Yunus

Points of Learning (10:88-89)38. Using wealth to mislead people from the path of Allah [SWT] is the way

of Pharaoh.

- - - - -

"And O my People! I ask you for no wealth in return: my reward is from none but Allah:but I will not drive away (in contempt) those who believe: for verily they are to meettheir Lord, and ye, I see, are the ignorant ones!

Hud


39. It is the wealthy ignorant who look for status in wealth in comparison toFaith.

- - - - -

65



66



To the Madyan people (We sent) Shu'aib, one of their own brethren: he said:"O my people! Worship Allah: ye have no other god but Him. And give not shortmeasure or weight: I see you in prosperity, but I fear for you the Penalty of a Day that

will compass (you) all round. "And O my people! give just measure and weight, nor withhold from the people the things that are their due: commit not evil in the land withintent to do mischief. "That which is left you by Allah is best for you, if ye (but)believed! but I am not set over you to keep watch!" They said: "O Shu'aib! does thy(religion of) prayer command thee that we leave off the worship which our fatherspractised, or that we leave off doing what we like with our property? Truly, thou art theone that forbeareth with faults and is right-minded!" He said: "O my people! see yewhether I have A Clear (Sign) from my Lord, and He hath given me sustenance (pureand) good as from Himself? I wish not, in opposition to you, to do that which I forbidyou to do. I only desire (your) betterment to the best of my power; and my success (inmy task) can only come from Allah. In Him I Trust, and unto Him I look. "And O mypeople! let not my dissent (from you) cause you to sin, lest ye suffer a fate similar to

that of the people of Noah or of Hud or of Salih, nor are the people of Lut far off fromyou! "But ask forgiveness of your Lord, and turn unto Him (in repentance): for my Lordis indeed full of mercy and Loving-Kindness." They said: "O Shu'aib! Much of whatthou sayest we do not understand! in fact, among us we see that thou hast nostrength! were it not for thy family, we should certainly have stoned thee! for thou hastamong us no great position!" He said: "O my people! is then my family of moreconsideration with you than Allah? For ye cast Him away behind your backs (withcontempt). But verily my Lord encompasseth on all sides all that ye do! "And O mypeople! do whatever ye can: I will do (my part): soon will ye know who it is on whomdescends the Penalty of ignominy, and who is a liar! and watch ye! for I too amwatching with you!" When Our decree issued, We saved Shu'aib and those whobelieved with him, by (special) Mercy from Ourselves: but the (mighty) Blast did seizethe wrong-doers, and they lay prostrate in their homes by the morning. As if they had

never dwelt and flourished there! Ah! Behold! How the Madyan were removed (fromsight) as were removed the Thamud!

Hud

Points of Learning (11:84-95)40. People are free to use their property only within the guidelines given by

Allah [SWT]. Giving just measures and weights, not withholding fromthe people what is their due and not committing evil in the land leadingto mischief are some of the key to prosperity. Have ones must notbecome obstinate on learning that they are using their wealth and

67



property in violation of the guidelines given by their creator. In case theydo so and commit to evil they will earn the Penalty of ignominy.

- - - - -

Then did We grant you the Return as against them: We gave you increase inresources and sons, and made you the more numerous in man-power. If ye did well,ye did well for yourselves; if ye did evil, (ye did it) against yourselves. So when thesecond of the warnings came to pass, (We permitted your enemies) to disfigure your faces, and to enter your Temple as they had entered it before, and to visit withdestruction all that fell into their power.

Al-Israa

Points of Learning (17:6-7)41. Increase in resources and manpower is a transitory phase on which

depends the reward phase owing to your good or bad deeds.

- - - - -

Come not nigh to the orphan's property except to improve it, until he attains the age of full strength; and fulfill (every) engagement, for (every) engagement, will be enquiredinto (on the Day of Reckoning).

Al-Israa

Points of Learning (17:34)42. Wealth or property belonging to orphans can only be utilized to improve

it and this engagement is subject to enquiry by Allah [SWT] like anyother engagement.

- - - - -

68



Behold! We said to the angels: "Bow down unto Adam" they bowed down

except Iblis: he said: "Shall I bow down to one whom Thou didst create from clay?" Hesaid: "Seest Thou? This is the one whom Thou hast honoured above me! if Thou wiltbut respite me to the Day of Judgment, I will surely bring his descendants under mysway, all but a few!" (Allah) said: "Go thy way; if any of them follow thee, verily Hell willbe the recompense of you (all), an ample recompense. "Lead to destruction thosewhom thou canst among them, with thy (seductive) voice, make assaults on them withthy cavalry and thy infantry; mutually share with them wealth and children; and makepromises to them. "But Satan promises them nothing but deceit. "As for My servants,no authority shalt thou have over them: "Enough is thy Lord for a Disposer of affairs.Your Lord is He that maketh the Ship go smoothly for you through the sea, in order that ye may seek of His bounty: For He is unto you Most Merciful. When distressseizes you at sea, those that ye call upon - besides Himself - leave you in the lurch!

69



but when He brings you back safe to land, ye turn away (from Him), most ungrateful isman! Do ye then feel secure that He will not cause you to be swallowed up beneaththe earth when ye are on land, or that He will not send against you a violent tornado(with showers of stones) so that ye shall find no one to carry out your affairs for you?Or do ye feel secure that He will not send you back a second time to sea and sendagainst you a heavy gale to drown you because of your ingratitude, so that ye find nohelper therein against Us? We have honoured the sons of Adam; provided them withtransport on land and sea; given them for sustenance things good and pure; andconferred on them special favours, above a great part of Our Creation. 17:61-70

Al-Israa

Points of Learning (17:61-70)43. Wealth is one of the tools of Satan to distract humans from the path of

Allah [SWT]. Humans must strive to earn wealth but at the same timeseek Allah’s Mercy. Trade by sea and by employing land transportearns honours. 17:61-70

- - - - -

70



Set forth to them the parable of two men: for one of them We provided twogardens of grape-vines and surrounded them with date-palms; in between the two Weplaced corn-fields. Each of those gardens brought forth its produce, and failed not inthe least therein: in the midst of them We caused a river to flow. (Abundant) was theproduce this man had: he said to his companion, in the course of a mutual argument:"More wealth have I than you, and more honour and power in (my following of) men."He went into his garden in a state (of mind) unjust to his soul: he said, "I deem not thatthis will ever perish, "Nor do I deem that the Hour (of Judgment) will (ever) come: evenif I am brought back to my Lord, I shall surely find (there) something better inexchange." His companion said to him, in the course of the argument with him: "Dostthou deny Him Who created thee out of the dust, then out of a sperm-drop, thenfashioned thee into a man? "But (I think) for my part that He is Allah, my Lord, andnone shall I associate with my Lord. "Why didst thou not, as thou wentest into thygarden, say: `Allah's Will (be done)! there is no power but with Allah!' if thou dost seeme less than thee in wealth and sons, "It may be that my Lord will give me somethingbetter than thy garden, and that He will send on thy garden thunderbolts (by way of reckoning) from heaven, making it (but) slippery sand! "Or the water of the garden willrun off underground so that thou wilt never be able to find it." So his fruits (andenjoyment) were encompassed (with ruin), and he remained twisting and turning his

hands over what he had spent on his property, which had (now) tumbled to pieces toits very foundations, and he could only say, "Woe is me! would I had never ascribedpartners to my Lord and Cherisher!" Nor had he numbers to help him against Allah, nor was he able to deliver himself. There, the (only) protection comes from Allah, the TrueOne. He is the Best to reward, and the Best to give success. Set forth to them thesimilitude of the life of this world: it is like the rain which We send down from the skies:the earth's vegetation absorbs it. But soon it becomes dry stubble, which the winds doscatter: it is (only) Allah Who prevails over all things. Wealth and sons are allurementsof the life of this world; but the things that endure, Good Deeds, are best in the sight of thy Lord, as rewards, and best as (the foundation for) hopes.

Al-Hahf

71



Point of Learning (27:36)48. Abundant wealth is not undesirable but has little value when in the

hands of nonbelievers as compared to the one with a believer.

- - - - -

That which ye lay out for increase through the property of (other) people, will have no

increase with Allah: but that which ye lay out for charity, seeking the Countenance of Allah, (will increase): it is these who will get a recompense multiplied.

Ar-Rum

Point of Learning (30:39)49. Usury and alms giving for the sake of Allah [SWT] are two opposing

things and it is the later that gets reimbursed multiplied.

- - - - -

And Allah turned back the Unbelievers for (all) their fury: no advantage didthey gain: and enough is Allah for the Believers in their fight. And Allah is full of Strength, Able to enforce His Will. And those of the people of the Book who aided

them, Allah did take them down from their strongholds and cast terror into their hearts,(so that) some ye slew, and some ye made prisoners. And He made you heirs of their lands, their houses, and their goods, and of a land which ye had not frequented(Before). And Allah has power over all things.

Al-Ahzab

Point of Learning (33:25-27)50. Fighting against the furious Unbelievers and their allies from the people

of the Book is rewarded by Allah [SWT] by making the Believers heirs of their houses, goods and lands.

- - - - -

74



Never did We send a Warner to a population, but the wealthy ones amongthem said: "We believe not in the (Message) with which ye have been sent." Theysaid: "We have more in wealth and in sons, and we cannot be punished." Say; "Verilymy Lord enlarges and restricts the Provision to whom He pleases, but most menunderstand not. “It is not your wealth nor your sons, that will bring you nearer to Us indegree: but only those who believe and work righteousness, these are the ones for whom there is a multiplied Reward for their deeds, while secure they (reside) in thedwellings on high!

Saba

Points of Learning (34:34-37)51. Abundance of wealth and followers is no match to working

righteousness and seeking His pleasure.

- - - - -

The life of this world is but play and amusement: and if ye believe and guardagainst evil, He will grant you your recompense, and will not ask you (to give up) your possessions. If He were to ask you for all of them, and press you, ye would covetouslywithhold, and He would bring out all your ill-feeling. Behold, ye are those invited tospend (of your substance) in the Way of Allah: but among you are some that areniggardly. But any who are niggardly are so at the expense of their own souls. ButAllah is free of all wants, and it is ye that are needy. If ye turn back (from the Path), Hewill substitute in your stead another people; then they would not be like you!

Muhammad

75



Point of Learning (47:36-38)52. In this life of play and amusement Allah [SWT] invites humans to spend

in His way that will guarantee their honourable existence in this world.

- - - - -

The desert Arabs who lagged behind will say to thee: "We were engaged in (lookingafter) our flocks and herds, and our families: do thou then ask Forgiveness for us,"they say with their tongues what is not in their hearts. Say: "Who then has any power at all (to intervene) on your behalf with Allah, if His Will is to give you some loss or togive you some profit? But Allah is well acquainted with all that ye do. 48:11

Al-Fat-h

Point of Learning (48:11)53. Earnest economic activities can be considered at par with fighting in the

cause of Allah.

- - - - -

Only those are Believers who have believed in Allah and His Messenger, andhave never since doubted, but have striven with their belongings and their persons inthe Cause of Allah: such are the sincere ones.

Al-HujuratPoints of Learning (49:15)

54. Striving with possessions and persons in the Cause of Allah [SWT]takes you to the ranks of believers (Muminun) and truthful (Sadiqun).

- - - - -

76



As to the Righteous, they will be in the midst of Gardens and Springs, Taking joy in the things which their Lord gives them, because, before then, they lived a goodlife. They were in the habit of sleeping but little by night, And in the hours of earlydawn, they (were found) praying for Forgiveness; And in their wealth and possessions(was remembered) the right of the (needy), him who asked, and him who (for somereason) was prevented (from asking).

Az-Zariyat

Points of Learning (51:15-19)55. Those who spend wealth meeting the rights of needy earn for

themselves the title of the Righteous [Mohsineen].

- - - - -

Know ye (all), that the life of this world is but play and amusement, pomp and mutualboasting and multiplying, (in rivalry) among yourselves, riches and children. Here is asimilitude; how rain and the growth which it brings forth, delight (the hearts of) thetillers; soon it withers; thou wilt see it grow yellow; then it becomes dry and crumblesaway. But in the Hereafter is a Penalty severe (for the devotees of wrong). AndForgiveness from Allah and (His) Good Pleasure (for the devotees of Allah). And whatis the life of this world, but goods and chattels of deception?

Al-Hadid

Points of Learning (57:20)56. Life of this world with all its beauties and pleasures is short lived. It must

not deceive you as against the eternal life of Hereafter.- - - - -

77



Of no profit whatever to them, against Allah, will be their riches nor their sons: they willbe Companions of the Fire, to dwell therein (for aye)!

Al-Mujadila

Points of Learning (58:17)57. Possessions and following in this world against Allah [SWT] can avail

only Hell Fire.

- - - - -

What Allah has bestowed on His Messenger (and taken away) from the people of thetownships, belongs to Allah, to His Messenger and to kindred and orphans, the needy

and the wayfarer; in order that it may not (merely) make a circuit between the wealthyamong you. So take what the Messenger assigns to you, and deny yourselves thatwhich he withholds from you. And fear Allah; for Allah is strict in Punishment. (Somepart is due) to the indigent Muhajirs, those who were expelled from their homes andtheir property, while seeking Grace from Allah and (His) Good Pleasure, and aidingAllah and His Messenger: such are indeed the sincere ones; But those who, beforethem, had homes (in Medina) and had adopted the Faith, show their affection to suchas came to them for refuge, and entertain no desire in their hearts for things given tothe (latter), but give them preference over themselves, even though poverty was their (own lot). And those saved from the covetousness of their own souls; they are theones that achieve prosperity. And those who came after them say: "Our Lord! Forgiveus, and our brethren who came before us into the Faith, and leave not, in our hearts,

78



rancour (or sense of injury) against those who have believed. Our Lord! Thou artindeed Full of Kindness, Most Merciful."

Al-Hashr Points of Learning (59:7-10)

58. Wealth must not circulate only amongst the have ones in a society. TheQura’nic Economic System provides for and encourages circulation of wealth in the entire society to build a prosperous society.

59. Giving preference to others over own needs avoiding avarice of ownsouls is a way to take home well being of all types. This formula thoughdifficult to practice is the surest way to have an affluent society.

- - - - -

O ye who believe! Shall I lead you to a bargain that will save you from agrievous Penalty? That ye believe in Allah and His Messenger, and that ye strive (your utmost) in the Cause of Allah, with your property and your persons: that will be best for you, if ye but knew! 61:10-11

As-Saff

O ye who believe! Let not your riches or your children divert you from theremembrance of Allah. If any act thus, the loss is their own. 63:9

Al-Munafiqun

Your riches and your children may be but a trial: but in the Presence of Allahis the highest Reward. 64:15

At-Tagabun

79



Points of Learning (61:11; 63:9 & 64:15)60. Riches of this world are a trial and these must not divert you from

remembrance of Allah [SWT], believing in Him and His Messenger andstriving in His Cause.

- - - - -

Heed not the type of despicable man, ready with oaths, A slanderer, going about withcalumnies, (Habitually) hindering (all) good, transgressing beyond bounds, deep in sin,Violent (and cruel), with all that, base-born, Because he possesses wealth and(numerous) sons. When to him are rehearsed Our Signs, "Tales of the Ancients," hecries! Soon shall We brand (the beast) on the snout!

Al-Qalam

Points of Learning (68:10-16)61. A wealthy person not heeding to the Signs of Allah must not be listened

to as he is worst than a beast.

- - - - -

And he that will be given his Record in his left hand, will say: "Ah! Would that myrecord had not been given to me! "And that I had never realised how my account(stood)!" "Ah! Would that (Death) had made an end of me!" "Of no profit to me hasbeen my wealth!" "My power has perished from me!" (The stern command will say):"Seize ye him, and bind ye him, "And burn ye him in the Blazing Fire. "Further, makehim march in a chain, whereof the length is seventy cubits! "This was he that would notbelieve in Allah Most High, "And would not encourage the feeding of the indigent! "So

80



no friend hath he here this Day." "Nor hath he any food except the corruption from thewashing of wounds,

Al-Haqqa

Points of Learning (69:25-36)62. Wealth and power without belief in Allah [SWT] and not making use of

the same for helping the poverty- stricken would only earn burning inthe Blazing Fire.

- - - - -

The Day that the sky will be like molten brass, And the mountains will be like wool,And no friend will ask after a friend, Though they will be put in sight of each other, thesinner's desire will be: would that he could redeem himself from the Penalty of that Dayby (sacrificing) his children, His wife and his brother, His kindred who sheltered him.And all, all that is on earth, so it could deliver him: By no means! For it would be theFire of Hell! Plucking out (his being) right to the skull! Inviting (all) such as turn their backs and turn away their faces (from the Right), And collect (wealth) and hide it (fromuse)! Truly man was created very impatient; Fretful when evil touches him; Andniggardly when good reaches him; Not so those devoted to Prayer, Those who remainsteadfast to their prayer; And those in whose wealth is a recognised right For the

(needy) who asks and him who is prevented (for some reason from asking); Al-Ma’arij

Points of Learning (70:8-25)63. A wealthy person who does not make use of the wealth as desired by

Allah [SWT] rather behaves in a stingy manner, would desiredeliverance on the Day of Judgment at the cost of his near and dear ones and all that is there on this earth but to no avail.

- - - - -

81



"Further I have spoken to them in public and secretly in private, "Saying, `Askforgiveness from your Lord; for He is Oft-Forgiving; "`He will send rain to you inabundance; "`Give you increase in wealth and sons; and bestow on you gardens andbestow on you rivers (of flowing water). "`What is the matter with you, that ye place notyour hope for kindness and long-suffering in Allah, "`Seeing that it is He that hascreated you in diverse stages?

Nuh

Points of Learning (71:9-14) 64. Rain river system properly harnessed to have gardens and allied

agriculture produce is a means to acquiring wealth. All this coupled withobedience to Allah’s prophet will earn more.

- - - - -

Noah said: "O my Lord! They have disobeyed me, but they follow (men) whose wealthand children give them no Increase but only Loss. "And they have devised atremendous Plot. "And they have said (to each other),`Abandon not your gods:abandon neither Wadd nor Suwa, neither Yaguth nor ya'uq, nor Nasr; "They havealready misled many, and grant Thou no increase to the wrong-doers but in straying

(from their mark)."Nuh

Points of Learning (71:21-24)65. Going further astray is the lot of those who follow the wealthy ones

disobeying Allah’s prophet. Such people devise tremendous plots tofollow the self created gods.

- - - - -

82



Verily We have created man into toil and struggle. Thinketh he, that none hath power over him? He may say (boastfully): "Wealth have I squandered in abundance!"Thinketh he that none beholdeth him? Have We not made for him a pair of eyes? Anda tongue, and a pair of lips? And shown him the two highways? But he hath made nohaste on the path that is steep. And what will explain to thee the path that is steep? (Itis:) freeing the bondman; Or the giving of food in a day of privation To the orphan withclaims of relationship, Or to the indigent (down) in the dust. Then will he be of thosewho believe, and enjoin patience, (constancy, and self-restraint), and enjoin deeds of kindness and compassion. Such are the Companions of the Right Hand.

Al-Balad

Points of Learning (90:4-18)68. Wealth can be a tool to earn salvation if spent as desired by Allah[SWT].

- - - - -

84



SUMMARY

1. Possessing abundant wealth is a test/trial from Allah [SWT]. Those wealthyones who turn away from the Signs of Allah [SWT], do not honour the

orphans, do not encourage each other to feed the poor, devour inheritance

with greed and love of wealth are going to be rewarded with a mount of

calamities. 74:11-17; 89:15-20; 90:4-6; 92:8-11. Wealth can be a means of

attaining complete satisfaction if spent as desired by Allah [SWT]. Wealth

and all other gains piled up in this life will earn you death, destruction and

hell fire. 92:18-21; 104:1-4; 111:1-2.

2. Riches of this world are a trial and these must not divert you from the

remembrance of Allah [SWT], believing in Allah [SWT] and His Messenger

[PBUH] and striving in the Cause of Allah [SWT]. 61:11; 63:9; 64:15.

Those who spend wealth meeting the rights of needy earn for themselves thetitle of the Righteous. 51:19

3. Sincere believers strive with their persons and possessions in the Cause of

Allah [SWT]. 49:15. In this life of play and amusement Allah [SWT] invites

humans to spend in His way that will guarantee their honourable existence in

this world. 47:36-38

4. Abundance in wealth is no match to knowledge and wisdom, belief in Allah

[SWT], working righteousness and seeking His pleasure. 27:36;30:39;33:27;

34:34-37. Grant of wealth is from Allah [SWT] and is contingent upon not

rejecting His Signs, remaining united and learning to get out of the state of

ignorance. 19:77 & 23:53-56. Possessing wealth makes one vulnerable to

rough handling unless accompanied with extra care in obeying commands of Allah [SWT]. 18:32-46

5. Wealth is one of the tools of Satan to distract humans from the path of Allah

[SWT]. Humans must strive to earn it and at the same time seek Allah’s

Mercy. 17:61-66 ealth and property must not be used to mislead people from

Allah’s Path and pleasing only own sweet will. 10:88 & 11:87

6. Alms giving paves way of prayers that bring security. Spending wealth for

defense purposes must not be ignored. 9:103; 111. Possessions of others

must not be eyed in any way. Good things and wealth come through striving

and fighting with wealth and person. 9:55; 85; 88. Considering wealth,

relatives and other possessions dearer than Allah, His Messenger and the

striving in His cause will earn you the title of rebellious. 9:24

7. Wealth must remain in circulation and the best is to strive and struggle with

your goods and persons. 9:34 & 41. Making use of property and/or wealth

to fight in the cause of Allah [SWT] earns you friendship and protectors.

8:72. Using your goods (in addition to your person) for the furtherance of

Allah’s cause earns you salvation and the highest ranks in the sight of Allah

[SWT]. 9:20

8. Wealth and progeny are a trial in this world for highest rewards in the life to

come. 8:28. Spending wealth to hinder people from Allah’s Path is

86



usury to be given up and the loans requiring settlement must be settled

according to the formula of not wronging and not being wronged. 2:261-282

13. Loans given to others in this life in accordance with the desire of AllahAlmighty will be repaid by Him doubled and multiplied many a times in this

world and also in the life hereafter. In a democratic system, that is an

alternate to the one promulgated by Allah [SWT], which aims at well being

of masses the ones who have to exercise authority should not be possessed

with the love of abundant wealth. 2:245-247

14. Spending as per Allah’s desire, practicing regular charity, fulfilling the

contracts concluded with others, and remaining patient & firm in bad times

are the means to righteousness. 2:177

15. One must exercise extra cares in dealings connected with property matters,

more so the one belonging to others, in order to have a peaceful life. 2:188.

Loss of any nature in this life is a test and must be faced with perseveranceand total dedication to Allah Almighty. Trials and tests in this world must

lead you to continue guarding against evil and that will be the determining

factor for real success on the Day of Judgment. 2:155-157

16. Life must be viewed for success or failure in totality i.e. up to the Day of

Judgment when final settlement of our accounts will take place. 3:186

17. It is the wealthy ignorant who look for status in wealth in comparison to

Faith. Wealth or property belonging to orphans can only be utilized to

improve it and this engagement is subject to enquiry by Allah [SWT] like

any other engagement.

*****

88

in the name of allah - the qura'nic economics

Documents