Islam encompasses all aspects of man's existence. It was revealed to educate and develop men and to enable them to realise a proper environment through the establishment of a sound system for the society to prosper. Since Islam considers life in its totality, all virtues performed by man, individually and collectively, are considered religious. Indeed, all actions of man are accountable to God. The adherence to religion is a must for man and society in order to guide them on the right path. An Islamic worldview provides a guideline for an Islamic society to organise. It is based on the concept of to.iuh.id which is a network interrelating the concepts of God, of humanity, of man's relationship to God, man's position and role in the universe, and his relationship to his fellow men. Islam enjoins that the stability of the whole is contingent upon both the material and spiritual well-being of man. It regards both aspects as integrated in a uniting form in every act and requirement of man as opposed to the material dominance of the secular systems. The accomplishment of this Islamic order demands that the principle of justice be manifested in the spirit of the overall operation of the system. Islam considers justice as the cornerstone of its social order. It defines justice as a harmonious condition or state of affairs whereby everything is in its right and proper place - such as the cosmos, or similarly, a state of equilibrium, whether it refers to things or living beings(2). It operates at two levels. At the individual level, it refers to a condition and situation whereby man is in his right and proper place in relation to himself (3). Secondly, it relates to relational situations of harmony and equilibrium existing between one person and another, or between the society and state, or between the ruler and the ruled(4). Thus, man can do wrong and injustice to himself and he can also do unjust in his relationship with others. A man who is just to himself normally will also be just to others and the society.
Allah (SWT) says: "God 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 may receive admonition".
(An-Nahl: 90)
The significance of doing justice to oneself and to others is basically for one's own good. Man is created in the right proportion. In line with the nature of man, the religion of Islam is to enhance the natural attributes that exist in man. By being just and fair to oneself and others, it places man in a proper position for further improvement of himself and playing a positive role to the society.
In Tahdhib al-Akhlaq wa Ta'thir al-A'raq, Abu All Ahmed Miskawayh (d. 421 A.H.), a Muslim philosopher and historian, expounds the theory that man needs an organised and just society where he can perfect his nature (5). He believes man can improve in piety only through mixing with people and sharing their sorrows and pleasures. Virtuous qualities can be developed collectively and by living in a just and brotherly society. The position of justice in Islam is enshrined in the Revelation and Divine wisdom which the Prophet Muhammad (SAW) communicated to his people. The principles of justice derived from these two sources were considered infallible and inviolable, designed for all time and potentially capable of application to all men. Shah Waliullah, a great Muslim scholar of the eighteenth century laid down a number of ethical foundations that can lead man to justice. These foundations are as follows: 1. Purity and Cleanliness (Taharah)
Muslims are requested to possess and maintain both inward purity and outward cleanliness. Inwardly, man must acquire and practice all the noble qualities of ethical values such as honesty, sincerity, benevolence, etc. Outwardly man must project an appropriate image in terms of his attitude, manner or behaviour, dress, speech, etc. Possessing these qualities can contribute towards a better individual personality and responsibility. This will make man to be an asset to the society rather than a liability. He will be able to place himself in the society and play positive roles. 2. Obedience to God - seeking for truth (Ikhbat)
To obey God in almost every act that man does is highly prescribed by Islam. Truth, to Islam, only comes from God. Man who is seeking for truth will only attain it through submission to God. Those who disobey God reject the truth and at the same time are doing injustice to themselves.
Knowledge is very necessary for the well being of man. It guides man to seek the truth. The true knowledge recognises the supremacy of God and every discipline of knowledge will relate to God.
Obedience to God will develop within man the inclination to do justice to himself and also to the members of the society. 3. Generosity and forgiving (Samahah)
The ethics of somohoh is highly essential for individuals to possess as members of the society. In man's relationship with his fellowmen, these attributes of generosity and forgiving can create a very conducive atmosphere for the society to prosper. Unity and harmony in the society, are stabilising factors for nation building. Man is a social being. He needs others by nature. The prevailing attribute of samahah among members of the society is a very contributive factor towards minimising injustices from taking place. The absence of these attributes among men, can lead to a situation where greed and jealousy among individuals will take place. This unhealthy condition can contribute negatively to the society's development. The above ethical foundations of Shah Waliullah can contribute towards the achievement of justice in the society. These ethical foundations are interrelated to one another and justice is the highest and noblest goal to be attained by everyman. Indeed, the realisation of justice in society is highly demanded by the Islamic Shari'ah.
JUSTICE IN ECONOMIC ACTIVITIES
Economic activities involve production, distribution and consumption of goods and services. Business activity is only a part of economic activities. It arises due to the need for an exchange to take place between economic agents - the consumers and the sellers.
In an Islamic social framework, the economic dimension is accorded a special position. This proper placement of the position of economic dimension in the Islamic worldview is itself in line with the concept of justice. The Qur'an vividly places a great emphasis on the economic and material sides of life. The idea of wealth is expressed in positive terms, associated with, for examples, kahyr (the good), fadl Allah (bounty of God), rizq (provision of sustenance), etc. It is frequently held up for reflection that wealth is among the more obvious of Allah's blessing on man. A Muslim engaged in the production and generation of wealth is, in consequence, engaged in a fundamental act of worship ('ibadah) to Allah (SWT). Indeed, everyman is created with a natural love of wealth for its own sake. Islam does not prescribe austerity or abstinence from the good and comfortable living. Instead, life should be made pleasant and cheerful. In fact, all things that are in the world are being created for men and they are subservient to men. The Qur'an says:
"Say, who has forbidden the odorements of Allah, which He has provided for his servants, and the good things which He has provided."
The Prophet (SAW) also reminded man that Allah (SWT) loves to see the results of His beneficence to His servants. Hardship and poverty constitute the greatest possible denial of the beneficence of Allah (SWT), and He disapproves such a denial. The Islamic approach towards life refuses to compartmentalise human activities into the secular and the sacred. Islam subjects all human needs and activities to both spiritual and rational scrutinies. The spiritualisation and moralisation of individual and collective economic activities will certainly promote economic justice and cooperation. It has been ceaselessly reiterated from the beginning of Islam that the most basic principle of the Islamic social order is the establishment of economic justice. Shah Waliullah pointed out the significance of economic factors in the social and political orders(6). He emphasised that economic justice is indispensable for the social and political orders. Economic justice implies the realisation of anumber of objectives. Elimination of absolute poverty is a prime objective. The Prophet (SAW) reminded that poverty among Muslims can lead to apostasies. Poverty which is intentionally sought and overlooked also reduces human dignity to a low position. Man will not be able to perform his role as a vicegerent of God if he has lost his dignity. Thus, the Muslim society and authority must address this issue of poverty as a primary agenda. The Islamic approach to poverty eradication requires the creation of ample economic opportunities for the poor to participate and to enable them to be self independent. The attitude of the poor must be set right. Every individual must participate and contribute to meeting his needs and the needs of his dependents. Where the individual is required to be participative, creative and imaginative, the society and the government are required to be supportive. Islam recognises the right of the needy to assistance. Allah (SAW} reminds:
"And in their wealth there is acknowledged right for the needy and the destitute."
(Az-Zaariyat: 19)
Second, economic justice regards that the wealth of the nation must be put perpetually into circulation, i.e into creating more economic activities. Creation of economic opportunities is an act of virtue and very much in line with social justice. An ordered society can be achieved when the wealth is being placed in the right perspective for the good of the entire society. There is no limit to prosperity. It is a dynamic concept and man should continuously strive for better living. Islam regards savings as an act of virtue. It should be encouraged and strengthened. It should be a culture among Muslims to put aside some of their income in savings. Savings are subsequently put into economic investments and serve the need to circulate the wealth. Leaving the wealth idle is an act of injustice. Economic resources available in a country should be properly organised and utilised. This is another dimension of economic justice. The economy should be able to steer the available resources in channelling according to the priorities and economic realities of a particular nation and also the very urgent needs of the ummah outside the country if very necessary. Wastage and improper utilisation of available resources are acts of economic injustice (dzulm). Waste in this sense means undertaking unnecessary consumption expenditures and inefficiency in production activities. Islam holds that waste is a source of injury both to the individual who possesses the wealth, and to the society in which he lives. Such misuse is therefore an evil thing which is incumbent upon the society to change in order to prevent its own ruin by this means. Wastage is a disease which is basically individual, but when the community complies to it and does not check such an evil, then it becomes a negative factor to the society's development. Similarly, economic inefficiency in identifying, coordinating and utilising resources can contribute to economic injustices. The acquisition of skill for proper and efficient management of the country's resources is in line with the spirit of justice. Economic justice can be ensured in an environment where individual decision is considered as having the primary initiative. Indeed, individual freedom is in the nature of man. Freedom to decide and participate in economic endeavours guided by religious principles is a prerequisite for economic justice. Thus the synthesisation of ethics and economic activities is the paramount approach of Islam to go along with individual freedom. Islam recognises the right of every citizen in an Islamic state to be safeguarded from undue encroachment on the privacy of his life. The Prophet (SAW) in his farewell hajj reminded the people that their lives and properties are forbidden to one another till they meet their Lord on the Day of Resurrection. The Qur'an further reminds, "Do not devour one another's wealth byjalse and illegal means'
(Al-Baqarah: 188)
Thus, justice demands that the social system shall conform to the desires of the individual and satisfy his inclinations - at least so far as these will not injure the society. OPERATIONS OF ECONOMIC JUSTICE Economic justice operates at two levels - micro and macro levels. Each level complements the other. At the micro level, it concerns with the participation of the private sector, i.e the firms and households in the economic activities. The behaviour of firms and households in the economic activities must be guided by ethical principles. The Islamic approach insists on the synthesisation of ethics and economic pursuits. This approach can ensure the prevalence of economic justice. Firms have their own structural set-up and modus operandi. This set-up must take into account that the partners who own the firm be treated fairly. Similarly so for the public listed companies. Both the majority and minority share holders must be fairly treated and their interests safeguarded. Tne firms' choices of economic activities must be able to serve the welfare of the society. It should not only be for the sake of making bigger profit returns, but also for meeting the social responsibility in solving the needs and the requirements of the society. Firms are part of society. Their prosperities ultimately also rely on the strength of the economy. They are equally responsible in nation building. Their positive contribution towards the society serves the goal of justice. In undertaking their economic activities, firms as production units must also give great attention to minimise the problem of ecological imbalance that is occuring in almost all industrialised countries. The damage to the environment through the marginal social cost in the form of pollution is becoming very alarming in the present day. Not only has it a serious impact on the surrounding society, but also will affect the welfare of the entire nation. Polluted air and water do not recognise state boundary. The welfare of the workers must also be on the priority list of the firms. Fair treatment to the workers include improving their relevant skills, appropriate reward system, conducive work environment, etc. These are all fundamental elements for a firm's success. These ingredients are very related to economic justice. The end result of adopting these ingredients is efficiency and productivity. This will enable them to capture a bigger market share for their products and profitabilities. The households which supply capital, entrepreneur and labour can also play an important role towards realising economic justice. As economic agents, men have religious responsibilities to develop the economy. As supplier of capital, households have moral and ethical responsibilities to ensure that the wealth in their possessions are not held idle. Islam as mentioned earlier, insists that wealth should be put into circulation, i.e. used to generate more economic activities. In line with this proposition, the financial system in an Islamic society must be dynamic enough to be able to channel capital resources for I economic activities. Entrepreneurship is highly demanded in an Islamic society. Enterpreneurs are men of skill and ability who bring together the various factors of production required to produce the desired goods. Islam looks highly on entrepreneurial talents. They play very significant roles in changing the economic status of a country. Since entrepreneurial talents are of high demand, the educational system and the culture of the Muslims must be tuned towards this end. In Islam, everybody has to work. It is mandatory for every able person to earn his own income to support his need and also his dependents. Everybody has to supply his labour to the economy. The Prophet (SAW) once reminded the Muslims that when the tasks were being assigned to them, they have to perform these to their best abilities. In order for them to excel, they have to equip themselves with skill and professionalism. Similarly, the Prophet (SAW) requested the employers to regard their employees as their brothers. They should pay the workers fairly and before their sweat dried out. These remarks of the Prophet clearly provide guidelines as to the employer and employee relationship. This relationship is based on fairness and benevolence. At the macro level, the spirit of economic justice can be translated through proper economic management of the country. The appropriate placement of the position and the roles of government vis-a-vis the private sector is very relevant. It is an overriding concern of Islam that social obligation and individual right be harmonised in an Islamic social order. Islam does recognise the important duty of an individual to the society, but it seeks its fulfilment largely through voluntary action. Islam has from the beginning recognised the position of government in economic management. In every organised society, there must be an authority to oversee, coordinate the economy and provide the direction for it to move forward. The functions of government are basically allocative, distributive and to achieve economic stability. These functions are very much in line with the spirit of justice. The government is required to undertake certain expenditures to carry out these functions. Some of the expenditures are ordained by the Shari'ah. on a permanent basis, for example, to maintain administrative machinery, law and order, defence, dissemination of Islam, etc. On top of that, in a currently more complex economic environment, certain public needs demand that the government participate in ensuring that economic activities run smoothly. This principle can be deduced from the Shori'oh, in relation to the needs of the specific time and place. These include the government expenditure to address the problems of inflation, unemployment, pollution, etc. In order to undertake these expenditures, the government has to formulate a proper revenue system in line with the spirit of justice. Zakat is the minimum revenue that can be raised among the Muslim community on a permanent basis. This revenue is restricted in its purpose. Basically, it can be used to address the problems of poverty, economic hardship, and the spread and defence of the religion. Taxes can also be imposed. Similarly with government borrowing, when it is deemed necessary. A heavy dose of taxation will reduce the disposable income of the private sector. The decline of the private sector's income may reduce its choice to act voluntarily. Since the spirit of justice highly signifies the individual liberty through voluntary action, the government's imposition must try not to curtail this freedom.
Indeed, it is a common belief that the lowering of the tax rate will eventually raise the government's revenue from taxation. Ibn Khaldun raised this view vividly in his Al-Maqqadimah. Similar steps are being adopted in Malaysia's tax revision. As the economy of the private sector flourishes, the tax base widens and the total tax revenue increases. Islam considers the private sector as having the primary initiative in the economic activities of the society. Individual initiative and creativity are highly placed in the Islamic scheme of economic organisation. Individuals are permanently recognised to own and decide on economic activities of their choices within the Shari'ah requirements. The Islamic approach to individual participation in the economy is through individual will and drive, generated within religious values built into the economic system. Legal measures imposed are minimal because Islam is committed to the special right and ability to guide human nature to chart its own course. The government's role vis-a-vis the private sector is only to safeguard individual ownership and to provide overall direction and information for the entire economy so that it can move along in lines beneficial to the society as a whole at that point of time. Basically, government participation is to complement the initiative taken by the private sector. The Islamic system allows ample scope for the individual to move and manoeuvre his economic activities. The Malaysian government's initiatives through the Malaysian Incorporated concept, the formation of the Malaysian Business Council and Privatisation policies are directions towards bringing closer and harmonising the functions and roles of the government and the private sector in the economy. These initiatives are efforts towards attaining economic justice. The free enterprise of capitalism which are based on materialism, individualism and naturalism are not similar to the Islamic approach to economic justice of individual liberty and government position. Capitalism is materialistic because its worldview is wholly in the realm of economic factors. It considers human welfare and the entire civilisation as being solely based on materialistic foundations. Capitalism propagates an individualistic approach to economic enterprise. It believes man to be absolutely self-sufficient and selfish by nature. Through individualism and the "let it be" system, the
individual man will be able to chart his own improvement in the economic endeavour. The very significant position of the individual in the capitalist system demands less government interference. This is naturalism. The smaller the government, the more room for the man's individualistic nature to move around for more creativity and productivity. Materialism as the only basis for human welfare has a lot of flaws. Materialistic advancement alone cannot lead to human welfare and noble civilisation. Human welfare and noble civilisation can be attained through a multi-dimensional approach in an integrated form relevant to the complete needs and nature of man. Spiritual and material needs of man either at individual or collective levels are indivisible. The spiritualisation of materialism (i.e. the submission of the material pursuits of man to the values prescribed by the Creator) can only guarantee the economic justice and fair-play, which ultimately can lead to economic cooperation and sustain man's welfare and further improve the quality of lives. Individualism as a philosophical strategy to economic organisation cannot lead to a harmoniously advanced economic society. Instead, it can contribute to a number of problems to the economy. First, it can lead to exploitative practices by those who are in the commanding positions in the society. This leads to disunity and disequilibrium among the society. Second, it can contribute to misallocation of economic resources in the country. In the capitalist economy, it is a common practice that resources are being allocated according to the higher value of monetary' demand. Through this way, it may result with a big segment of the population's demand not being able to be met. Third, the use of the resources by the manufacturing units can give rise to the ecological problems. Social marginal costs are not of the concern of the producers. The producers' main concern is to maximise profit. Producers will not be eagered to adopt technology which may be costly but can reduce ecological disturbances. Individualism thus is not in accordance with human nature. Man is not only an individual being but also by nature a social being. Man is by nature interdependent and interrelated and need each other for his perfection.
Naturalism as a philosophical approach to economic organisation can hardly be realised. The unseen and invisible hand through^ market forces fails to operate on its own. Government participation is the art of the day and it is by nature that human society can be properly organised together with the government (an authority) as a partner. Man's economic activities sometimes require collective action. It is not surprising that government intervention in capitalist economies in the present day is becoming unbearable. The failure to recognise government as a partner from the beginning lead to this crisis. Capitalism is in operation in almost every country throughout the world today. Its original theoretical framework has been adjusted for a number of times. The Keynesian revolution placed the important
role of the government in place of naturalism. In fact, the role of government in the economic organisation has been given economic justification. Basically, the government has to become essential and more important in the present day capitalism in order to rectify the problems created by the system itself. For example, in the case of poverty and income disparities, the government has no choice but to
come in to address these problems. Despite government intervention, these problems persist. The system which upholds individualism cannot, but continuously allow exploitation to take place in the
economy despite government intervention. In fact, more government intervention within the capitalist economic framework worsens the economic condition. The socialist economic system, on the other hand, was a reaction to capitalism. Despite the political opportunity made possible for the system to be implemented, its period of existence was quite a short duration - about seven decades. The socialist economic system has to collapse not because of its own choice but by nature, it cannot last longer. It contradicts human nature. Thus, it is against economic justice. The longer it is in operation, the more human disaster it will have to inflict. The socialist economic system is based on materialism and collectivism. It is materialistic similar to capitalism because it believes in the economic factor as the sole factor that determines human destiny. The other social institutions are the offshoots of the economic factor. Thus, human welfare and better quality of life can be attained through economic advancement. In fact, human problems to socialism are expected to be solved through economic expansion alone. Collectivism as an approach to economic organisation regards that everything belongs to the state and the state will organise economic activities in the absence of market mechanism, i.e. through economic planning. This is definitely opposed to the nature of human societal organisation. It just cannot operate soundly but to face disaster and ultimately has to collapse. RELEVANCE OF ECONOMIC JUSTICE
An Islamic approach to economic justice as discussed earlier clearly spells out that the ethical considerations and synthesisation with man's economic activities are very essential from the Islamic point of view. At the same time, Islam also places a high emphasis on the structural set-up of economic organisation by providing appropriate guidelines for the government and private sector to operate in harmony. An Islamic approach to economic justice incorporates sufficient ingredients which are very fundamental for economic success such as encouraging savings, expedite capital formation, instill willingness to venture in new areas of economic activities through developing entrepreneurial skill, proper utilisation of factors of production in line with the nation's available resources and needs, fostering constructive attitude towards work and other positive attributes. Islamic economic justice was and is a part of an approach to human civilisation as a whole. It is very relevant and has a strong case to act as a foundation for an economic organisation to address the complexities of the present age. The philosophical and ethical bases of economic justice reflect the nature of humanity. It refuses to look at economic matters in isolation from the whole needs of man, and insists instead on putting them in a proper perspective. Its multidimensional approach of the unity of the worldly and the sacred, to ethics and economic activities, to individual and collective responsibilities, are both dynamic and progressive, and intensely relevant. The tawhidic paradigm of the Islamic worldview spells out the spirit that guides the Islamic system. Economic justice and cooperation are two foundations that act as prerequisites for the reliable, sustainable success of any human economic system. Economic justice and cooperation derived from Divine commands are not vague notions. They are terms palpable, lucid and clear, and relevant for all periods and times. Islam does not merely offer theoretical, moral guidelines according to which the system is to be established but also an adequate methodology for implementing those guidelines. The ethical foundations that were laid down by Shah Waliullah can be used as a guideline to strengthen the ethical behaviours of the members of the society. The Prophet (SAW) put great emphasis on the moral education of human beings. The Islamic economic system insists on the legitimacy of the means as well as the legitimacy of the ends. Its foundation on distinctive ethical consideration can only have meaning within the overall framework of an Islamic social order. Renewed interest in the Islamic paradigm provides a great opportunity at the present time for the serious and critical minds to sincerely ponder, and ultimately change their secular modes of thought for the good of humanity. Man cannot survive properly without the relationship with Allah, the Creator. The rupturing of that relationship results in disaster for man. Past civilisations have proven, and the contemporary human predicaments would likewise testify to this truth. Thus, the Islamic social order based on justice is a must for mankind.
NOTES The Writer is a Senior Fellow at the Institute of Islamic Understanding, Malaysia Al-AUas, Syed Muhammad Al-Naquib. Islam and Secularism. KL: ABIM 1978: p.71 Ibid. Ibid. Bhat, Baciruddln. "Miskawayh on Society and Government", Islamic Studies, XXW7 I, 1985: p.29. Nizami, K.A.. "Shah Waliullah of Delhi: His Thought and Contribution", Islamic Culture. LIV, 3, July 1980, p. 145.
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