From the dawn of civilization human resource had been considered an important factor for economic development. At that time every one would desire a large number of active members in his family in anticipation that they would take part in economic activities. With the introduction of machine in production, however, the importance of human factor seems to have been reduced to some extent but it cannot be totally ignored. Though the use of mechanical devices in production have increased largely, human factor is still at the fore front. The administrative authorities as well as the economists are, therefore, quite cautious of the proper utilisation of the human resources. In order to make the most effective use of this factor, the developed nations have found out scientific ways and means. One of the objects of these methods is to select right man in the right place. In racenit years, devices to select right man for right position through 'Professional Guidance and Counselling Programmes' and by various examinations and tests have also been innovated as a result of which the scope of proper and maximum utilisation of human resource has become easy and wide. All of us are quite aware of the accruing abuses of wealth in the absence of such proper methods of recruiting right personnel.  In order to select proper personnel for any particular type of work, in the first hand, the 'Job Analysis' is essential and secondly it is also necessary to know the personality traits of the worker concerned. Moreover, the aptitude and interest of persons for the work are required to be determined. Keeping in view alI these aspects, the modern Psychologists have innovated various specialised tests and methods and devices through which proper man for proper job can be chosen. It may, therefore, be said that proper weights should be extended to proper utilisation of human resources with a view to making the later meaningful and significant for economic development.

Before we discuss how Islam looks upon human resource in relation to economic development, it is perhaps desirable to analyse first, the attitude that Islam maintains towards economic activities. We know that when at first man had engaged himself in economic activities he did it for his sustenance. Later on when an individual in a society came to possess wealth over and above his subsistance level, his greed to have more and more wealth became increasingly arrogant. This allurement of enmassing wealth ultimately led some peopje to accumulate more wealth even though it would have to be done by deceiving his fellow brothers. There were no restraints or checks upon such activities which ultimately gave birth to 'Capitalism'. On the other hand the deceived or the deprived members or the 'have-nots' of the society had to fight the'haves' to realise their economic and social rights and lastly, they took resort to revolution to bring forth welfare to the 'have-nots'. But in such a totalitarian economy, society has become the dominating partner over individuals; and as individuals are subordinates to the society, sometimes the interest of the individuals are ignored on the plea of protecting the social interest. These two are the established economic systems found among the prevailing economic concepts in the present day world. The Islamic system of economy does not conform to any of the two systems. Islam does neither ignore the Individual nor does it support his unhidered greed. Islam bestows some social responsibilities upon the individual, but it does hot allow social arbitration. Islam wants to establish a balanced relationship between the individual and the society. Similarly,in economics also Islam does neither support Capitalism nor does it recognise Socialism originated from social arbitration. Islam wants to bring an equilibrium between the social and individual interests. To reach this equilibrium the economists of Islam advocate the theories of equitable distribution of wealth. It is because of  individual benefit orientation that the distribution of wealth will not be equal but it shall be equitable. Islam prescribes Zakat, Sadaquat, etc. with a view to attaining decentralisation of wealth. Capitalism can never grow if Islamic codes are strictly followed. One thing is to be noticed here to understand Islamic economic activitties, i.e. whenever a Muslim entangles himself in economic nay in all other activities he presents himself with the only aim to satisfy Allah. His firm belief in the existence of Allah gives him such an attitude. A man with materialistic attitude in the present society cannot even imagine of that pleasure which a pious man may have from free distribution of his wealth for the sake of Allah and His creatures. Hence, to have a comprehensive idea about the Islamic economics, one must have clear understanding of the attitude of a Muslim towards economic activities. A faithful Muslim dedicates his life and death and all his activities to the satisfaction of Allah but it is not possible to have such a strong attitude without having a firm and strong belief or Iman in Allah. Therefore, to have a strong Iman is the basic requisite for practising Islamic economics.

From the above discussion we easily understand how, from the Islamic point of view, human resources can properly be utilised for economic development.The Holy Qur'an has given us clear instructions about what modern Psychology calls 'Professional Guidance and Counselling' devices and by which proper and skilled worker for any job are produced. Allah has said in the Qur'an that He has created man with enormous potentialities. Man, by cultivating and administering those potentialities can prove himself to be fit for title, 'Ashraful Makhlukat' or 'the best of all creatures', which is awarded to him by Allah. In Islam, the main function or duty of the persons engaged in 'Professional Guidance and Counselling' is to find and point out the inherent or inner qualities and potentialities of individuals and to make arrangements for their cuItivation and development and for administration of these in their respective fields. Thus it is said that the main objective of Islamic education is to produce man in the real sense of the term. We may say that to help a man to develop and administer his inner potentialities is to help him to become a perfect man. If it can be made possible to create and develop various abilities and skills within man, it will not at all be difficult to select right persons for any job. In an Islamic society a group of persons shall always remain engaged in advisory works. They will help solve any problem faced by any individual and guide him in the right path.

In modern economic activities nuch importance has been given on production. But, to increase production, what is more important is to maintain humanly relation in the working fields. Good relation between the employer and the employee or among the employees themselves helps increase production. The fundamental basis for this sort of good relationship is to have respect for individual self. Good relation between one another can easily be established if due respect for one another is shown without having any disregard to any one. A Muslim cannot think to despise or look down upon another Muslim. But he always thinks that all men are servants of Allah and all are equal to Him. This realisation of Muslims establishes an universal brotherhood among them and this bondage of brotherhood is full of love, affection, sympathy and co-operation. In a society with such a relationship there will have no room for any sort of injustice or oppression to anybody. From the traditions of the Prophet (sm) and from the examples of the early caliphates it should be clear about what type of relation should exist between the employers and the emplopees. We shall be relieved of most of the problems faced in the working fields if we maintain that human relationship as is prescribed by Islam.

Corruption and irresponsibilities in economic activities also give rise to various problems which retard economic development. But (as we have mentioned earlier) when a faithful Muslim involves himself in any work, he does it for the satisfaction of Allah with a mind that Allah is present before him and He is observing his deeds. Thus when a Muslim thinks that all his works are done but within the knowledge of Allah then he cannot, in any way, indulge himself in any immoral or unjust activity. Besides, in Islamic code of life much emphasis has been given to earning through fair means, that is, one must earn one's livelihood by way of good and honest means. This has forbidden illegal ways of earning wealth. A faithful Muslim cannot think of earning money by fraud or by deceiving others. If people become inspired by such a sense fomorality there can remain no corrupt or dishonest practice in economic activities.

Economic development plan or economic activities are executed and materialised through man. Whatever faultless or exact the plan may be, it will end in smoke, if the executive instrumental are not morally uplifted. Of course, we must try to have a good and faultless plan, but what is important here is to exert emphasis upon developing perfect man in the real sense of the term. Our education system should be restructured in such a way so that real man may emerge from the system—our educational institutions will produce doctors, engineers, scientists, poets, iiteirateures and artists who will employ their specialised knowledge for the satisfaction of Allah and as Allah becomes more satisfied with the works done for the well-being of mankind, so it is expected that the persons educated through Islamic education will involve themselves in such welfare activities which will ensure the establishment of an welfare state. One more point to be noted that the economic life constitutes a mere part of the whole Islamic way of life. Islam is a complete code of life. If we want to see Islamic economic system established, we shall have to work for establishment of the whole system of Islamic way of life. Islamic code is a model not for the Muslims only, but it is an ideal for the whole of mankind of the world. If it is established once anywhere in the world humanity will enjoy actual peace, tranquility and welfare. May Allah bless us with the ability to establish Islamic way of life.—Ameen.

Translated from Bengali