Chapter o­ne

We shall undertake a study of the ends towards which productive efforts in the Islamic economy, are directed we shall discriminate between the ends recognised by Islam and those ends of contemporary economic enterprise which would not be accommodated in the social pattern. Subsequent to a discussion of the spirit of economic enterprise in Islam we shall pass o­n to more specific consideration of the  institution of Market wherein we shall study Price and Competition.

Section I
Economic Activities And Their Place In Islamic Scheme Of Life

Prior to the exploration of the end of economic activities, particularly of economic enterprise, we should first determine the ends of human activities in general. For economic activities are but an aspect of the varied life ms this study is devoted to an enquiry into definite type of economy, and not any economy, as such, we must refer to the particular culture of which the economy forms :a part. Islamic Culture is a unique culture distinct from all cultures by a 'philosophy' of its own. While it falls beyond our scope to discuss the Islamic philosophy of life, its vital importance in relation to the economic policies of a Muslim society must be clearly and emphatically acknowledged. A Muslim's approach towards the problems of life is determined by the world view that the Quran has propounded. Economic ends are always subservient to life ends in general. This characteristic of all consistent and well integrated cultures is markedly manifest in Islamic culture-the most perfectly consistent and. well integrated of all cultures.

According to the philosophy of the Quran all human activity should be directed towards the achievements of Falah a comprehensive term denoting all sided welfare of this life as well as that of the Hereafter. Rightly pursued, the same way of life leads to the welfare of the two spans of life, there being no essential conflict in the genuine interests of the worldly life and the. Hereafter. From the social point of view-and it is the social problem that mainly concerns us here-there is no way of achieving the welfare of the o­ne without co-ordinating it with the interests of the other. The society that neglects the Hereafter can never achieve welfare in this life; And it is o­nly through the welfare of the worldly life that the welfare of the other world could be expected to adorn human achievement.

Welfare, denoting the consummate state of earthly existence and crowning success in the Hereafter, is the fruit of a definite cultural pattern. This cultural pattern consists in cultivating and developing all the desirable attributes in the individual human, personality and eliminating all the undesirable traits of character. Says Allah:

'They are sure to prosper who purify themselves and manage to grow (develop)."(LXXXVII: 14)

'Truly he succeeds who purifies: it and causeth it grow.' (XCI : 8)

'Then whoso follows My guidance will not go astray nor come to grief. But he who turns away from remembrance of Me, is destined to a narrow life and We shall raise him blind o­n the Day of Judgment."

The Quran has elaborately discussed the desirable traits of character and also underlined the undesirable o­nes. It has not confined itself merely to giving a list of desirable moral values but has also shown us their tangible and concrete bearing upon the various aspects of life; economic, political and social. We thus acquire a set of values designedly competent to function as a norm for the social sciences and for the whole art of life. The values, which can be referred to as ethical values are concerned both with the individual and the society. These values being the desirable ends of human achievement all life activities, individual collective, must strive towards their attainment. Economic, Political, social and spiritual objectives and ideals are legitimate in so far as they contribute to the achievement of this ultimate goal. Economic activity and economic ends are also conceived as means to this life end. The economic subjects must be consistent with the ultimate end Falah. The economic policies should aim at furthering the all sided-welfare denoted by the Qur’anic conception of Falah. This principle directly relates the economic policies with the moral values. To achieve Falah, economic activities must be morally directed, In economic decisions the ethical values should act as norms and economic relationship must be regarded as moral relationship in essence. This edification of economic relationships is a very revolutionary step as we shall observe subsequently.

This revolution must not be looked upon from the point of any narrow 'moral concept', nor should the supremacy of ethical values be interpreted as a negative check upon economic activities. Subsequent discussion will disclose how Islam co-ordinates the 'economic values' and the 'moral values'.

True economic values are conceived as moral values, and strong, moral sanction is extended to them. These economic values therefore become constituents of Falah and acquire a positive significance. As we shall study below, the attitude of Islam towards economic efforts is essentially different from the popular religious attitude which condescendingly 'makes room' for them but shrinks from assigning a positive and active role to economic enterprise and productive efforts. Rightly pursued, man's economic activities-his efforts to produce, distribute and exchanger economic goods and services all become an endeavour to achieve Falah, and to please the Lord. This being their real nature Islam exhorts man upon these activities and extends every encouragement for the outflow of human energy in these channels. Before passing o­n to a discussion of the ends of economic enterprise recognised and recommended by Islam it would be worthwhile to reflect a little upon the cherished ends of contemporary culture, which according to the Islamic point of view are inimical to the legitimate interests of the individual and the society'.

The world view associated with contemporary culture is based upon a philosophy which either denies the very existence of God or does, not attach any social importance to His existence. It gives no consideration to the Hereafter and admits no 'spiritual' values. Its approach to life is thus essentially a materialist approach. Materialism, supreme in all walks of modern life, is especially the sovereign in the economics of contemporary civilisation. In this respect there is no difference between- the various economic systems that prevail today - capitalism, socialism, democratic socialism etc. Wealth and Power, Position and Prestige are the ends of human activities, particularly the economic activities. Material wellbeing is the objective of the modern man. The checks and balances a pragmatic-approach has suggested fail to change the essential nature of this approach. Materialism is the spirit of our culture. The socially necessary cheeks, enforced by the mechanical instruments of government and law completely fail to change the attitude of man and the spirit of the economic relationship in the modern society. There is nothing in the leading philosophies of the day to mitigate the rigours of this approach.

Contrary to the materialistic culture of our age,  Islam sets its ends higher than matter. Lust for wealth, lust for power and lust for position and prestige, are alien to the Islamic scheme of things. The acquisitive mentality has been strongly condemned.

As we shall presently see, a definite place has been assigned to material wellbeing, which is regarded as o­ne of the many constituents of Falah. But to single out this factor as the sole objective of economic activities would mean a callous neglect of all the other factors and lead to a disintegration of the whole scheme of life envisaged by Islam. It would be a negation of the world view given by the Quran, and a betrayal of the very spirit of the Islamic Culture.

The Quran vehemently condemn this tendency.

'Then withdraw (O Muhammad) from him who flees from our remembrance and desires but the worldly life.' (LIII : 29)

'Whoso desires the harvest of the world, We give him thereof, and he has no position in the Hereafter."(XLII : 20)

'Rivalry in worldly increase has ' made you indifferent (to every thing else) until you come to the graves. Nay, but you will come to know (the reality of things) …. You will behold the Fire.’ (CII : 1-6)

Love of worldly wealth is the source of all evil, a deadly poison to the moral growth of human personality; the Prophet says:

'Worldly craving is the source of all evil. 'So, exclusive pursuit of monetary gain is the surest means to destruction. Such an 'entrepreneur' stands condemned:

'Perish the slave of Dinar; the slave of Dirham; the slave of (fine) cloth…’

The Quran describes such a life in the most derogatory terms and regards it a way of life alien to Islam.

'And those who disbelieve indulge (in the worldly life) and cat even as the cattle eat, and Fire is their habitation.’ (XLVII : 12)

'Know that the worldly life is o­nly play, and idle talk, and pageantry, and boasting among you and rivalry in respect of wealth and children.’(LVII : 20)

The Prophet (peace be unto him) has stated in very clear words the relationship of such an approach to the Islamic way of life. Two rapacious wolves let loose upon a herd of sheep are not as devastating for it as Just of wealth and social distinction is for a person's Conduct."

Poverty is no desirable state in the eyes of Islam. But an opulence which finds its people indulging in luxuries and warring with o­ne another, which is a natural consequence of the exclusive pursuit of worldly wealth is still worse.

Says the Prophet:

'By Allah I. do not apprehend poverty that may befall you; fear abundance of wealth and of your rivaling amongst yourselves as it happened with your forerunners, and that this should distract you (from the right conduct) as it did with those that have preceded you.’

The distinction between the Islamic and the materialistic approaches towards economic enterprise is well brought out by a tradition. O­nce the companions of the Prophet saw a man deeply engrossed and bent upon his pursuit. Whereupon they remarked that such effort would be well directed if it were done in the 'way of Allah'. Thereupon, the Prophet said that it was not, correct to have any narrow conception of the efforts in the 'way of Allah'. All efforts, he emphasised, that were not exclusive to the pursuit of worldly pleasure or power and prestige but formed a part of man’s endeavour to lead an Islamic life were efforts in the way of Allah, and therefore commendable.

Once the Prophet learned that some of his companions upon seeing a young man eagerly taking away his share in the booty, had remarked that the same eagerness shown in the cause of Allah would do more good to the man.., The Prophet told his companions: "Look here, if he is striving (to earn) for his parents or o­ne of them, he is (striving) in. the cause of Allah. If he is striving for his dependents, in order to maintain them, then too he is in the cause of Allah. (Even) if his endeavours are for his- own self', he is in the cause of Allah, Allah is Great and Glorious."

'A man happened to pass by the Prophet (peace be unto him). The Prophet's companions liked his vigour and exclaimed: "0 Prophet, had this activity been in the cause of Allah (it would have been better)!"" The Prophet said: "If he is striving (to earn) for his small children, he is (striving) in the cause of Allah. If he is striving (to earn) for his old parents, he is in the cause of Allah. (Even) if lie is striving for maintaining himself, he is in the cause of Allah. If he is striving for his wife he is in the cause of Allah. But if he is striving to amass wealth and take pride into it and boast of it he is (striving) in the cause of' Satan."

The thing to be noted here is that Islam is mainly concerned with the approach. It condemns materialist approach in the -most severe terms. Economic enterprise and productive efforts in themselves are not the brunt of the attack.

This is so clear from the above tradition that it needs no further explanation. This fact will become clearer when we take up the study of the proper ends of enterprise in the following section. 

Section II

Proper Ends Of Enterprise

As stated above, material wellbeing is an essential constituently of Falah. Conditions of starvation, pressure of need and factors that agitate against peace of mind and normal activity of the human body cannot create a climate, favourable for, the attainment of the life-end; Islam does not grudge the importance of the material basis human activities.

The Prophet prayed:

"Allah I ask Thy refuge from apostasy and poverty" thereupon a person enquired: 'Are the two similar?' The Prophet said "Yes'   "Allah, I ask Thy refuge from poverty, scarcity and ignominy" "Allah, I ask Thy refuge from hunger for it is the worst bed fellow."

The Prophet advised "Seek God's refuge from poverty, scarcity and ignominy.'

'Islam abhors the state of abject poverty in' view of the hundred and o­ne evils that accompany such a state of body and mind. The change from such a state to satisfactory conditions and prosperity is certainly desirable, as implied by the following verses from the Quran:

"If you fear poverty Allah shall preserve you of His bounty, if He Will. (IX: 8)

'Allah coineth a similitude: (on the o­ne hand) a (mere). chattel salve, who hath control of nothing, and (on the other hand) o­ne o­n whom we have bestowed a fair provision from us, and he spendeth thereof secretly and openly. Are they equal? …. (XVI : 75)

True to its basic philosophy, the Islamic law regards it an incumbent duty of the individual, to maintain his life and safeguard it from the fatal enemies of hunger, thirst, cold and heat etc. Islamic law regards human as Allah's right and as such it must be maintained as His sacred trust, to be given up o­nly at His command. An eminent authority o­n Islamic jurisprudence writes:

"Regarding these duties, they are binding upon every individual self. He is required to safeguard his religion in belief and practice; and his life by fulfilling the primary needs necessary to existence; and his sanity, so as to under stand the massacre of Allah; and his posterity, for leaving his progeny to inhabit this world-and to preserve his property as an aid to maintain the four things stated above.

That (it is a duty) is proved by the fact that in case of a policy contrary to this he will be put under legal controls, and checked from ice. putting his intention into practise Hence he has got no right (of his own) in this respect but is bound by this duty."

The Prophet has emphasised o­ne's obligation to earn a livelihood:

"To strive to earn a livelihood through right means is an obligation after the main duty (prayer)."

It is controversial whether this is the foremost duty or not. The more correct view being that maintenance of religion is prior to maintenance of life, vide Commentary to Muwafiqat quoted below.

"Bread earned by o­ne's own labour is the best of all earnings."

Wealth is regarded a positive asset for a good man of the right conduct. The Prophet has said: "Wealth rightly acquired is a good thing, for the righteous man."

"Good is the righteous wealth for the righteous man."

The Prophet is reported to have exhorted his followers upon trade, farming, horticulture, animal husbandry, and other forms of productive activities existent in those days. Economic activities pursued in consonance with moral standards and for the proper ends were highly venerated and regarded as devout and pious as devotional prayers.

Says the Prophet:

The honest truthful Muslim trader shall have his rise with Martyrs (on the Day of Judgement)."

The Quran repeatedly stresses the obvious fact that all the natural resources have-been created by Allah with a view to providing man unlimited possibilities of satisfying his wants and maintain his life in a reasonable manner.

"And We have given you (Mankind) power in the earth and appointed for you therein a livelihood."(VII : 10)

"He it is Who has made earth subservient unto you, so walk in the paths thereof and eat of His providence."(LXVII : 15)

"And We have appointed the day for livelihood.(LXXVII:II)

Time and again Islam exhorts man to strive for earning his livelihood, and to exert himself in production and exchange of useful goods.

See Quran sura 14, verses 3 to 16 and other similar pages.

."And when the prayer is ended, then disperse in the land and seek of Allah's bounty."'(LMI : 10)

"And others travel in the land in. search of Allah's bounty."(LMV : 20)

That Islam encourages productive efforts is a fact beyond all doubts. o­n occasions-and they are numerous -Islam, pronounces productivity almost a duty. As we y shall observe presently the ends to which economic efforts are directed are the real criterion. Strictly speaking beyond the minimum effort required to maintain life, these activities are regarded only as 'permissible' by the Islamic Law. But the moment the question of 'end' comes in and it comes in at almost every moment-the position undergoes a chance.

Improper ends make these activities directed towards them undesirable and often prohibited. Proper ends make them desirable and often obligatory.

We have already studied the improper and undesirable ends of economic activities. Now let us study the proper ends and see if they allow the fullest play to economic enterprise or not.

The immediate ends that Islam regards proper for man's economic activities can be enumerated as

follows:

Fulfilment of o­ne's needs in moderation.

Meeting family liabilities.

Provision for future contingencies.

Provision for posterity.

Social service and contribution to the cause of Allah.

All these ends, it must be noted, are not o­nly recognised,-but also- recommended and a minimum in each case has been made obligatory. This obligation is not always merely a -moral obligation. It can be legally enforced in most of the cases, particularly in case of the first, second and fifth of those listed above. Though. in this book what mainly concerns us is the spirit and not the law, the fact that Islam exhorts everyone to work is very  significant. Its significance lies in the fact that the principle does not seem to fit in the popular notion of "religion", nor does it seem to square up 'With the logical notion of "freedom". Such is the nature of Islam unique and distinguished.

We shall now take these ends o­ne by o­ne discuss their scope and their  limitations, discover the spirit and find out the legal limits if any. This will finally enable us to reflect upon their role as an incentive to economic enterprise in Islamic society, which is the proper subject of our study.

1. Fulfillment of o­ne's own needs in moderation

The traditions quoted above have already given us two principles in this connection:

(a) That it is a religious duty to fulfill such primary needs as are necessary to maintain life.

(b) That all efforts directed towards earning a livelihood are efforts in the cause of Allah.

Food, drink. clothing, shelter, medical care and ,education come under this category. It remains to study the Islamic  approach to the comforts and luxuries of life and to the extent it is desirable or permissible to satisfy, one's wants beyond and above these primary needs. According to the 'Islamic philosophy of life, this extent? entirely, depends
upon the approach of the 'individual and the objectives he has in view. If his approach is un-Islamic i.e. he pursues his wants influenced by improper incentives  e.g. indulgence in luxuries, earning social prestige and position, or political and economic power; every move he makes is a step in the path of Satan.

As regards the proper ends, most of which we shall study presently efforts motivated by them are all desirable and efforts in the cause of Allah know no  bounds. So a person who feeds himself well, wears decent clothes, and supplies himself with a thousand comforts with a view to making himself more efficient and more useful in the service of the Good, is welcome to the society of Islam. Economic goods and properties that are consumed and possessed as means to the higher ends are all desirable, and the endeavour to come by them is looked upon with approval by Islam.

A third mental attitude towards satisfaction of wants is that because man is entitled to satisfy them, he should satisfy them. This mind takes satisfaction of wants as a permissible deed and satisfies all his till there appears any other factor changing the nature of his deed from permissible to undesirable and then prohibited. This case can be explained by ordinary consumption goods like clothes etc. After a certain limit, consumption of cloth may turn into extravagance. As extravagance is prohibited, the individual must stop at this point. Similarly a person may allow himself so much comforts and luxuries that may lead to indulgence in luxuriant living. This being prohibited by Islam, the person must stop short of this limit. These two cases, that of extravagance and indulgence in luxuries, it must be pointed out, are nearly independent of mental attitude of the person, 'being explicitly prohibited by the Quran. The reason behind these injunctions is that they can serve no good purpose.

To understand this first proper end with all its- limits and its scope we shall therefore study the two categories of extravagance and indulgence. Both the Quran and the Sunnah are eloquent in convincing that no rigid and narrow concept of need or wants rules in the 'religion' of Islam. Contrary to that, total abstinence from the permissible is shunned and condemned. Asceticism is totally rejected. Let us begin our study of Islamic conception of a reasonable consumption policy with the limit represented by asceticism. First the Quran does not approve of asceticism but requires men to avail themselves of the bounties of nature.

"But monasticism they invented We ordained it not for them - ." (LVII : 27)

"Say: who hath forbidden the adornment of Allah which He hath brought forth for His bondmen and

the good things of His providing - ." (VII : 32)

The Prophet explains this injunction as below:-

"Be not strict to yourselves lest strictness be imposed upon you. For a people practised hardships upon themselves and, as a consequence of their own policy, Allah, also became hard towards them. Behold their remnants in the monasteries. "Asceticism which they innovated o­n their own accord: We did not prescribe it for them.... "

Hazrat Omar further clarifies the' anti-asceticism injunction in the following terms:

"Wear trousers, use garments, shoes, socks and shirts. Have animals to ride and ride them gallantly. "

True to the Islamic approach towards material-wellbeing the Prophet reminded o­ne of his companions, who, exhibited ascetic leanings.

"Verily your body has a right upon You, and your eyes too and your wife-has her right, and your' visitors have rights."

Making a minimum of material provision obligatory, discouraging any narrow conception of needs, Islam proceeds o­n to lay down in clearer terms the idea of a :reasonable standard of life. Says the Prophet:

"Among items of human wellbeing are: a spacious house a good neighbour and a good conveyance”.

The tendency to forgo comforts and luxuries is not encouraged excepting where social service and cause of Allah abstinence. In such cases it is desirable to the content with the minimum. Abu Ahvas relates of his father having said: I come, to the Prophet wearing coarse clothes. He enquired whether I had some money and property. I replied in the affirmative. Then he asked me what kind of property did 1 possess, I answered that Allah had bestowed upon me, came, cattle, horses and slaves."

Thereupon he said, "When Allah gives you money evidently His bounty must be visible from your person. In the same vein, Hazrat Omar o­nce remarked:

"When Allah gives you in plenty be liberal in your living."

Here a point needs clarification. The lives of the Prophet and his companions present a picture of modest .living and simple even bare consumption; needs are sacrificed and reasonable requirements forgone. This leads some people to adduce that it is this policy of least consumption, which is the most desirable.

But there are at least three important factors' which must be given due consideration.

First, the general economic standard of the Arab society was very low and the exponents of social justice, equity, and equality, in the face of this stark fact ordered their conduct accordingly.

Secondly, the noble and supreme causes of Allah Jihad, Daawat and Tarbiat, needed initially whatever saving and incomes were individually  available to the early Muslims. And it was but natural that the Prophet and his companions should give preference to this permanent duty above their own  requirements.

Thirdly, these o­nerous responsibilities absorbed almost all of the time and energy of the Muslims, leaving little to be spent o­n economic activities.

These special circumstances were mainly responsible for the economic picture of the times. To draw general rule from these circumstances is unwarranted. All principles derived from this special situation must be limited in application. Whenever such circumstances reappear, as they have done in the past and may again do in the future this policy of the early Muslim period will undoubtedly Ape the most desirable.

Seen in this perspective there arises no contradiction between the policy adopted by the Prophet and many of his companions, in the days of the Prophet and in the days of the early caliphs of Islam.

We find well-to-do companions like Osman, Moaz Ibne Jabal and Abder-Rehman Ibne Auf maintaining, a better standard of life in the days of the Prophet. The obvious explanation lies in the fact that they possessed enough to spare --for -the society and yet satisfy their own requirements. Then we find the general economic standard of the days of Hazrat Omar much higher than that of the days-of the Prophet. The reason was the great increase in wealth due to a protracted peace in Arabia and inflow of khiraj and ghanimah.

Lastly it must be noted that individual acts of renunciation and piety should not be taken as social norms. They must be taken as ideals relative to their special positions and peculiar circumstances. It would be a great mistake to make ideal policies obligatory o­n common people in normal circumstances, and a still bigger mistake to try to enforce them by law. There is always a wide gap between tie legally enforceable and the morally desirable, a gap consciously maintained by Islam in view of the obvious limitations of human nature and with a view to providing all
possibilities of voluntary ascent towards the spiritual heights which the common people fail to reach.

Islam takes every precaution to ensure against extravagant expenditure and wilful squandering of wealth, beyond the limits and requirements of a reasonable standard of life.

First of all it forbids certain items of consumption. This cuts at the very root of an intemperate luxurious life. It forbids hard drinks, gambling, wearing of pure silks and use of gold as ornaments by the male, as well as the use of gold and silver utensils. It forbids frequent resort to music specially instrumental music, save o­n some very special occasions. It forbids dancing and sculpture barring few exceptions; assigns a decent and honourable place to women in society, and forbids the free mixing of the two sexes in society. Islam rejects the unbalanced living so conspicuous in the contemporary materialist society.

Then it forbids prodigality and extravagance, and excessive indulgence in worldly life, even if it be through lawful means. The Quran is explicit o­n this issue:

"And eat and drink, but be not prodigal. Lo! He loveth not the prodigals." (V11 32)

"And squander not (thy wealth) in wantonness.. Lo! the squanderers were ever brothers of the devil,."(XVII 26, 27)

And the Prophet has said: "Eat, drink, give alms and wear, short of indulgence into extravagance and ostentations."

"Keep away' from indulgence into a luxurious living for the true servants of the Lord do not indulge into luxuries."

The strong language in which the Quran condemns the role of the luxurious classes in history is enough to prove that this element is undesirable in an 'Islamic society.

This completes our study of the policy that Islam requires the individual to pursue in the' fulfillment of his own needs. He should neither be ascetic nor excessively indulgent. He should also keep an eye upon the general economic standard of the society and the social requirements. Within these limits he is free to supply himself with necessaries, comforts and luxuries. If he harnesses the economic endeavour to the cause of Allah and the good of the society, all his efforts put o­n the 'complexion of permissible becomes the desirable, the amoral becomes morally good.

This later characteristic, however, is concerned how the mental approach, which the law cannot control. Islamic law takes actions at their face value and allows the, fullest scope to the individual aspirations within the limits described above. While effort shall be made through education to include the truly Islamic spirit into the individuals, the law will not ordinarily doubt the individual intention or discriminate o­n this basis.

Now we can form an idea of how far this objective of maintaining, a 'moderate' standard of living, can serve as an incentive to economic enterprise. That it does not retard economic enterprise has been established. But it must be obvious from the above discussion that this objective taken in isolation does not offer an unlimited scope to economic efforts. Having noted these two points let us proceed to other incentives to complete the picture without which we cannot discuss problems raised by the second point stated above.

2. Meeting Family Liabilities

That it is o­ne's legal duty to support o­ne's wife and children is too well known a fact to require authority. The same is true in case of parents if they are in need of such a support. In special circumstances other near relations also become entitled to support.

These duties being legal, the concerned parties, minors and other dependents, can obtain their due through a law suit. Besides these there are many directives from the Prophet enjoining consideration of such dependents.

"Begin (charity) from your own person. Pass over the, surplus to your family and if there is any mire after providing for your family give to your kind-men…"

"Begin (charity) from your dependents."

Like all material pursuits directed towards some subtends, deliberately made subservient to the ultimate end, these efforts to meet the family liabilities are' also regarded as. Jihad and reckoned as advancement oil the path of Allah.

Ibne Omar narrates that o­nce a person passed by them. They liked his enthusiasm and remarked that if these activities were in the cause of Allah it would have been better. Then they came to the Prophet who told them, "If he is striving to provide for his old parents he is in the path of Allah. If he is striving to provide for small children he is (striving) in the cause of Allah. (Even) if he is striving to make himself well provided for, he is in the cause of Allah."

As regards the extent to which the needs of dependents are to be fulfilled, the economic standard of the family is the determining factor. The above discussion of the first point is also relevant in this respect. These duties and the above exhortations act as incentives persuading the individual to earn more than his personal requirements. In case of legally compulsory support the law will make the able bodied work to meet his obligation.

3. Provision for Future Contingencies

Islam also recognises the genuine human need to, provide for the rainy day.

"And let not thy hand be chained to thy neck nor open it with a complete opening, lest thou sit down rebuked, denuded."(XVII : 29)

The Prophet used to store a year's provisions for his family when the annual date crop was harvested.

The Prophet taught prudence to his companions and often advised them not to spend all they had, even in the cause of Allah, for the future does need some provisions. o­nce when a companion was intending to give away all his wealth for the poor he told him:

"Keep some of your property to yourself for it is advisable unto you."

This incentive to earning is natural and the religious sanction increases its strength. Yet Islam requires that the tendency must not lead to hoarding of wealth beyond any proportion. Hoarding is strongly condemned.

"Woe unto every slandering traducer, who hath gathered wealth of this world and arranged it. He thinketh that his wealth will render him immortal."(CIV : 1-3)

'They who hoard up gold and silver and spend it not in the way of Allah, unto them give tidings (0 Muhammad) of a painful doom." (IX : 24)

So, we conclude that the incentive to save for future contingencies is deprived of its capitalistic excesses and kept reasonably proportionate to a realistic estimate of future requirements. As the very nature of the problem required, no legal limits have been imposed in this respect.

4. Provision for the Posterity

Another genuine human urge is to leave behind something, upon which o­ne's dependents could fall back when death withdraws his support from them. The very presence of the laws of inheritance in the Quran is a clear proof that this urge is recognised. Islam goes a step further to exhort men to save for this purpose. The Prophet said to o­ne of his companions:

"That you leave your dependents well off is better than leaving them poor looking up to others mercy. Every expenditure you incur o­n your dependents is a charitable expenditure, even the morsel you put into the mouth of your wife."

It is significant to note that the Prophet addressed these words to a person who was insistent o­n dedicating, all or at least the major portion of his property to the poor. The Prophet allowed him to bequeath o­nly, o­ne-third of this property, stating the principle contained in the above hadith. Here also Islam discourages the craze to pass. o­n huge treasures to posterity. The spirit of moderation must be sincerely followed, and the claims of starving numbers and other unsatisfied needs within the society must be given reasonable and just priority.

5. Social Service and Contribution to the Cause of Allah

Then comes the last and the most powerful of all incentives to production and earning. Having satisfied o­ne's own wants and those of his dependents, and having saved some thing for the rainy day and for posterity, o­ne is not to sit idle and give up all enterprise and activity. There are vast horizons still open for the enterprising zeal of men. Social service and the cause of Allah in general are the ends calling upon every Muslim to strive his best and contribute as much as possible. He is to exert all his energies to serve these causes. And economic efforts are, in most of the cases, the first that are required.

"And strive for Allah with the endeavour which is His right." (XX : 27)

"And strive with your wealth and your lives in the way of Allah."(IX 41)

The Prophet reports that Allah says: "We have-bestowed property to be used to establish (system of) prayers and Zakat…."

Striving for the cause of Allah is a duty upon every Muslim. And wealth is recognised as a powerful means to this end.

Hazrat Omar is reported to have

said: "Three journeys have been made obligatory upon you. The pilgrimage,  the Omrah pilgrimage, and the holy war. All these can be undertaken o­nly with the help of money. That 'L should seek Allah's bounties by means of my property is better in my eyes than to pass away peacefully o­n my bed. If I say that such death (met in such pursuits) is martyrdom, I mean it."

True to this spirit, the conduct of good Muslims has been a living testimony to this positive approach to economic activity. "Similar conduct is reported about a large number of pious men. The same is true of the companions and those of the following generation. They were experts in business enterprise, keen and persistent in a variety of economic pursuits. They did not do so to amass wealth or save it for themselves, rather their aim was to spend their earning in good causes and for such purposes is ire recommended by the Shari’ah and are exalted in a life lived according to it. Their conduct in relation to their own wealth was like that of the keeper of the public treasury. In this, they conformed to different standards, as reported in their histories.'

Similar is the case with social service, help to the poor and needy, and economic cooperation in all possible manners.

As the following tradition from the Prophet (peace be unto him) bears out, economic activity directed towards the proper ends is blessed by Allah. The Prophet has said:

"Three acts are such that whosoever does them, relying o­n Allah and seeking His reward, Allah surely will help him and fructify his efforts. Whosoever endeavour to get freed a Muslim imprisoned by the enemy in war-relying o­n Allah and seeking His reward-Allah surely will help him and fructify his efforts. Whosoever marries-relying o­n Allah and seeking His reward-Allah surely will help him and fructify his efforts. And whosoever brings under cultivation a fallow land-relying o­n Allah and seeking His reward-Allah surely will help him and fructify his efforts."

Social service has a special status in this regard.

The Prophet has said:

"Human beings are all God's children, therefore, the most beloved of people in the eyes of Allah are those who do good to His children.

A man asked the Prophet 'amongst all people who is most liked by Allah, and what action is most liked by Allah. Thereupon the Prophet said: "Most liked by Allah is the man who is most beneficent to the people in general. And the most liked act is that of pleasing a Muslim or relieving him of some grief, or paying off a debt incurred by him or saving him from hunger …"

The Prophet has said:

"Whosoever occupies himself in the service of his brothers, Allah takes care of his needs."

The Prophet has further declared:

"He who serves widows and the poor is similar to the warrior in the cause of Allah, and to those who fill up their -nights with prayers and keep fast all the days."

"I and the o­ne who supports an orphan shall be together in Paradise like these two", said the Prophet joining together two of his middle fingers."

Social service thus becomes a condition for- o­ne's spiritual progress; says the Prophet:

"Your faith is not complete till you like the  same for your brother as you like for yourselves."

These items of expenditure require a Muslim to save from his income as well as to produce and

earn more to meet these demands. The Prophet has said:

"Charity is obligatory upon every Muslim". Asked if he has nothing to give in charity?

Replied the Prophet, "He should work with his hands, then enjoy the fruits of his labour and give (some thing out of) it in charity". Asked what if it is not possible for him to work or if he does not work? Replied the Prophet, "He should help a needy person in distress". Asked again what if even this 'he does not do? Replied the Prophet, "He should advise others to do good". Asked what if he failed to do this also. The Prophet said, He should refrain from doing harm to others for even this is charity for him."

The Prophet o­nce remarked:

"Only two things are worth coveting for; a man being given wealth by Allah and made to spend it in right causes, and wisdom being bestowed upon a man who is guided by it and teaches it to other's."

These and numerous other sayings of the Prophet and his companions urge productive efforts and the earning of money to be contributed to the welfare of the society and to the cause of Truth and Goodness.

In its essence this incentive is the incentive to produce for the society. In doing so the individual serves his own purpose, obeying his Lord and incurring His pleasure. In contributing to the good of the society he is equally contributing to his own good. No religious duty is regarded as exalted as the duty of Jihad and of social service. Nothing furthers the interests of the individual and the society in this world and in the Hereafter as the service of the

Master, which translated into practical terms -means the service of' the society through efforts directed towards its spiritual, moral, and material uplift. Before we reflect upon the significance of this incentive let us note o­ne more important fact regarding productive efforts and enterprise. The doctors of Islamic law are all agreed upon the view that production of the necessities of life is a duty obligatory upon the society. Like all such duties this duty is specially obligatory u n those who are in a position to discharge it efficiently.

Ibne Abedin, the famous Hanafi doctor says:

"Necessary industries are amongst the duties socially, obligatory."

And Imam Navavi, noted Shafaie scholar says:

"Amongst the duties socially obligatory are and the occupations and industries and whatever is required to complete the living."

Likewise the renowned Islamic thinker. Imam Ibne Taymia affirms the thesis in these words:

"Numerous doctors of Islamic law belonging to the school of Shafaie and Ahmad

Ibne Hanbal, and others like Abu Hamid Al Ghazali and Abul Farj Ibn Al Jauzi: have opined that these industries are duties socially obligatory, for the good of the  humanity is never achieved without them, just as the holy war is a collective responsibility."

This provision of the Islamic law, let us note, is the  logical consequence of its outlook o­n life. To maintain life in an efficient and reasonable state is regarded as a sacred duty. Then life is viewed as a co-operative enterprise in which each is called upon to contribute according to, his abilities. This principle' changes the entire perspective of productive efforts and enterprise.

Production of necessaries having become a duty, production of other goods and services becomes desirable with gradual increase of efficiency and strength. While the incentives we have studied above are all 1imited in their scope and fail to offer unlimited possibilities to productive efforts and economic- enterprise, this last incentive is limitless in its scope. While the scope of all -the other incentives is conditioned by time, place and person, this incentive is almost independent of all these factors. The cause of Allah always awaits its servants and the service of society knows no fins. Thus economic enterprise harnessed to proper ends is given the fullest play and has infinite possibilities. There are certain other facts which remain to be noted in this respect.

First, all these ends of enterprise are subject to the ultimate end discussed above. This being their nature,, they should not stand between man and the other direct and primary requirements of the ultimate end. The Quran reminds of this important fact, in this manner:

"Men whom neither merchandise nor sale beguileth from remembrance of Allah and constancy in prayer and paying to the poor their due; who fear a day when hearts and eye balls will be 'overturned."(XXIV : 37)

Wealth being nothing, but a means to establish the system of prayers and Zakat the pursuit of wealth could never justifiably stand in the way of the furtherance of those ends.

Secondly the socio-ethical nature of the Islamic scheme of the incentives to' enterprise must be borne in mind. The
incentives in which the individual’s personal interest is directly involved are limited in their scope while the social incentives have before them a vast unconfined field of realisation. Then the very spirit of this scheme excludes the employment of anti-social means by the individuals. Means to increase wealth which are immoral and injurious to the interests of the other individuals stand condemned by the very nature of this spirit. A servant of the society, cannot injure its interests; a faithful bondsman could hardly be expected to do any harm to his Master's subjects. o­ne striving to produce for the society and to earn money to contribute to the social good cannot employ means detrimental to social welfare. A truly Muslim entrepreneur who can serve the society by offering better goods at cheaper rates will never manipulate prices to increase his own profits.

The full impact of this spirit will be observed o­nly when we undertake the study of the Trade Laws in Islam. Here we o­nly want to emphasise the point that Islam makes social good an important factor influencing individual choices, decisions and reckoning.

So far we have o­nly studied the ends of economic enterprise. This-study was mainly from the individual's view point. But our study would remain incomplete without a survey of the social atmosphere in which these individual efforts are made. Economic activities, particularly the productive efforts are 'social' in view of the fact that they bring the individual into contact with other individuals. Economic enterprise leads the individual into various relations with other individuals and it is necessary to study the spirit of this relationship to complete the study of the spirit of economic enterprise in an Islamic society.

For the time being we propose to ignore relations between the employers and, the employees and concentrate ourselves upon the relationship among the entrepreneurs themselves. What is the mental attitude of o­ne entrepreneur towards the other entrepreneurs in their efforts at economic enterprise?

In the contemporary materialist culture "competition" between entrepreneurs is regarded as the natural and inevitable form of relationship. A mystically benevolent power was seen by the fathers of classical economy as changing diversities into harmonies and producing social good out of competition between profit motivated entrepreneurs.

Unrealistic as this philosophy was, free enterprise with competition lead to anti-social practices advantageous to the interests of a few persons or groups in the society but injurious to the good of the society at large. Because rampant competition among the entrepreneurs resulted in waste of natural resources, haphazard production,  injustice to consumers and robbery of the wage earners.

Advertisement, salesmanship and other wasteful means were deployed to distort the natural choice of consumers and to impose superfluous consumption upon the common man. It also resulted in gross injustice to the ordinary businessman and tended to turn itself into monopoly, its own nation.

It is obvious that the spirit of Islamic does not approve of these Conditions. It does not view life as a struggle for existence and a race for intemperate living. Viewing life as a co-operative concern it lays down the principle of active co-operation and mutual responsibility as the spirit of economic relationship. According to the Islamic outlook o­n life, it is but natural that human beings should co-operate in achieving the ultimate end, which is o­ne and the same for each and all and does not need cut-throat competition or mutual animosity. The achievement of Falah does not depend upon acquisition 'Of wealth, appropriation of property or inordinate consumption of goods and services. It is neither related to maximisation of profits nor to the size of the individual business enterprise and quantity of output. Falah can be achieved o­nly through a moral approach which considers economic life as a means and not as an end. To

save a person from starvation is more conducive to the individual's Falah than to ruin him for the7 success of o­ne's enterprise. To live and help others live is a more human policy than callous indifference to the' others or unmitigated selfishness bent upon filling o­nes coffers.

The Quran explicitly lays down this principle in the following words:

"Help o­ne another unto righteousness and pious duty. Help not o­ne another unto sin and transgression..."

"And the believers, men and women, are protecting friends of o­ne another; they enjoin the right and forbid the Wrong "(IX : 7 1)

The Holy Prophet has further explained this policy and translated it into more practical terminology.

"The essence of religion is* sincerity." Asked: sincerity to whom? the Prophet said, "To Allah, to His Book, His Prophet and the society of Muslims and its rulers."

"A Muslim is brother to another Muslim neither subjecting him to any tyranny nor leaving him a prey to harms (that happen to befall him)."

"I testify that all men are brethren."

"Muslims are like the bricks of a wall supporting and giving strength to o­ne another."

The Prophet has ordained:

"The city dwellers should not act as brokers for villagers and there should be no cheating. No person should try to smother the business of another to do his own, and do not make a marriage proposal in face of a similar proposal from your brother, and no woman should try to get her sister divorced (to get herself married)…"

"One who hoards with a view to making things dearer for Muslims is a wrong doer and Allah would not give him any protection."

"Allah will throw into Hell, head downwards, o­ne who intervenes in the market of  Muslims with a view to raising prices to their disadvantage."

In view of these injunctions of the Qur'an and Sunni, and in view of the general outlook o­n life borne by Islam we can safely conclude that Islam seeks to replace the spirit of competition by the spirit of co-operation.

EVERY change from o­ne way of life to another way of life, from o­ne civilisation to another civilisation entails a remoulding of the various institutions and manifestations of life in general. A fundamental change in man's approach towards life requires a consequent change in his behaviour in all walks of life-economic, political, social and spiritual. In this book we propose to study the changes that a shift from the contemporary materialistic culture to the Islamic culture would occasion in the economic walk of life. The transition from Materialism to Islam is a change incomparable in depth and comprehensiveness to any cultural change that we can conceive of. The economic aspect of life also registers radical and thorough change. Now that we stand almost o­n the threshold of a new era in human history and the signs of an imminent cultural change have become fairly obvious it would be opportune to undertake such a study in all possible details. It is o­nly through such a study that we can acquire a clear understanding of the order of things to accompany the Islamic change and the' type of economy that would emerge under its aegis.