Chapter Five Major Themes of Islamic Economics in Iqtisaduna
5.1. General Structure of Islamic Economy
The general edifice of Islamic economy according to Baqir al Sadr comprises of three main elements, these include; dual form of ownership, economic freedom in a limited sphere and social justice.
5.1 (a) Dual Form of Islamic Economy
The economic structure of the Islamic state consists of private property and public property. This does not mean that the economic structure of an Islamic state is some sort of combination of capitalism and socialism. Sadr strongly rejects this misconception. According to him, Islam neither agrees with capitalism in the belief that private ownership is the fundamental principle nor does it see eye to eye with socialism in regarding the public ownership as the general principle. The private and public rights of ownership in Islam stems from the fundamental beliefs of Islam. This is similar to the way that private ownership is advocated in the capitalistic system and public ownership by socialistic system as a logical conclusion of their ideological and philosophical beliefs. Islamic economy is the logical conclusion of Islamic ideology. Therefore, in order to justify private and public ownership in Islam, one must understand the rights and obligations of the individuals and the state in it.
In this way, Sadr distinguishes Islamic economy from capitalism and socialism.
5.1 (b) Restricted Economic Freedom
The second element of the Islamic economy is limited freedom allowed to an individual in the economic field. This restriction on freedom states Sadr is based upon some moral and spiritual values in which Islam believes. He differentiates two kinds of restrictions, first; the personal restriction, arising from one’s self, which is the result of spiritual and ideological effects of Islam upon one’s personality, Second; the objective restriction, which is the expression of an external power, which defines and regulates the social behaviours in an Islamic society.
The personal restriction develops under the shadow of a special training and education given to an individual in an Islamic society, and according to Sadr, it showed dynamic results during the early period of Islam.
The objective restriction in Islam is based upon the principle that there can be no freedom for an individual, in respect of such kind of activities which goes against the Shariah.
The implementation of this principle according to Sadr is materialized in two ways; first, the Shariah has banned certain economic and social activities, which contradicts with the ideals and values adopted by Islam, such as Usury and monopolization. Second, the Shariah has given authority to the ruler (Waliyyu’l-Amr) to supervise and intervene in public activities in order to promote social interests.
He derives the justification of legislative authority in respect of the principle of supervision and intervention from the Qur’anic verse:
“Obey Allah, and obey the messenger and those in authority among you.”
A ruler in Islam states Sadr, cannot make lawful things unlawful, however, he enjoys the right of interference in activities which are permissible under the Islamic Shariah. He can thus prohibit or permit such activities which suit the Islamic ideals of the society. In this respect, Sadr mentions the interference of Prophet in the matters of people. He mentions that prophet is reported to have decided among the people of Madinah in a case about the watering troughs for the Palm trees by saying that surplus of anything should not be denied to others. He also gave a verdict in a case that arose among the people of the desert that surplus water should not be denied to others or the surplus herbage.
According to Sadr, it is well known by the jurists that to deny surplus of water or herbage to others is not unlawful in a general way therefore, it only shows the right of interference by the authority in the public matters in an Islamic state.
5.1 (c) Social Justice
The Third element of Islamic economy is the principle of social justice embodied by Islam in the system of distribution of wealth in the Islamic society. According to Sadr, the meaning of social justice in Islam is so broad that its every aspect is pulsating with the concept justice. Social justice in Islam aims at developing a better human society. According to him, the Islamic form of social justice comprises of two general principles; first one is “general reciprocal responsibility”, on the basis of which it is obligatory upon Muslims to help each other in times of need and the other one is “social balance”, on the basis of which it is the responsibility of the state to bring different standards of people close to each other.
It is through this reciprocal responsibility and the balance with their Islamic sense states Sadr that, just social values are materialized and Islamic form of social justice comes into existence. The importance of social justice in Islamic economy in the light of these principles is clearly reflected from the first political address of the prophet to the people of Madina. Prophet Said, “Oh people, send forth (some good) for yourself. By Allah, one of you will certainly be stunned leaving behind his sheep without a herdsman and then his Lord would say to him. Did not my Messenger come to you and convey (My Message)? I granted you bountiful wealth and favored you, so what did you then send forth for yourself?” Therefore, he would look at the right and left and would find nothing there, and then he would look in front of him where he would see nothing but the Hell. Therefore, anyone could possibly save himself from the fire (of Hell) even though by means of a portion of data, he must do it.”
Besides this address Sadr states that, prophet started his first political activity in Madina by establishing brotherhood between the emigrants of Makka and the helpers of Madina. This fraternity was based upon the principle of reciprocal responsibility in order to materialize the social interests which Islam intends.
5.2. Integrative Nature of Islamic Economics
The various aspects of Islamic economy according to Sadr are integrated together; besides, the whole economic system is connected with the rest of the religious entities of Islam including the Social, political and other ones.
This attachment according to him is so strong that isolation of one aspect from the other give rise to serious problems in the economic life of an Islamic society. Therefore, Sadr emphasizes that various aspects of Islamic economy should be studied together and Islamic economy as a whole should be understood as a part of the general system of Islam. On one hand Islamic economy is connected with the belief system of Islam, which constitutes the basic source of spiritual provision of the religion, on the other hand this connection extends to the sentiment of brotherhood (fraternity).
Similarly, the connection between the Islamic economy and the political system in Islam is such that separation of one from the other creates misunderstanding in realizing the goal of both the systems. The wide economic powers enjoyed by the ruling authority in the Islamic state are the outcome of the intimate relationship between the Islamic economy and the political system of Islam.
Like-wise the connection between the economic doctrine and the Finance policy of the Islamic state is to such an extent, as may let the financial policy be regarded as the program of the economic doctrine of Islam. The economic policy in Islam has been formulated in such a way as to meet the general objectives of the Islamic economy. It aims at establishing social balance in an Islamic society through general reciprocal responsibility of people
and elevating the society to its ultimate destiny.
The relation between the prohibition of usury and the other aspects of Islam is also very close. According to Sadr if the prohibition of usury in Islam is studied as a separate component it will give rise to many complicated problems, however, if it is considered as a part of the single interconnected operation, then it will become evident that Islam provides clear solutions to the problems that emerge as a result of its prohibition. This solution, states Sadr, lies in Mudharibah, social balance and reciprocal responsibility.
Therefore, it is necessary to comprehend Islamic economics as a part of the entire system of Islam.
5.3. Religion Alone can Materialize Social Interests
According to Sadr, the economic doctrine of Islam is distinguished from other economic doctrines by its religious nature. Islam while dealing with any aspect of life links it with religion shaping it in the framework of man’s relationship with his creator and the life hereafter. It is this framework states Sadr, which enables the Islamic system to materialize the general social interests of man as these interests according to him cannot be secured except by means of a system which has a proper religious background
. Sadr classifies man’s interests into two types; natural interests and social interests. The former are provided by nature
. While as later are fulfilled by the social system in which man lives.
. Sadr further says that there are two basic conditions to fulfill these interests; first, man should know them second, he should have on incentive to materialize these interests after having known them
.
So far as the natural interests are concerned, man knows and materializes them on the basis of his personal interest, which motivates him to know and give practical shape to these interests. Since these interests does not contradict with personal interests of any individual besides, every person is benefited by them equally, therefore, every individual at every time is striving to know them and making efforts to materialize them to promote individual and social welfare. The problem according to Sadr lies with the social interests. Many a time’s social interests contradict with the personal interests of man and become a hindrance in the path of social interests. Thus, assurance of livelihood of a worker in case of his unemployment is inconsistent with the interests of the rich people. Similarly, nationalization of land goes against the interests of those who could monopolize the same. Therefore, Sadr regards it necessary to make an agreement between the two types of interests to solve the problem.
This problem according to him cannot be solved by science as most of the people in his view believe because, science is only a means to discover reality it cannot make a person to choose the reality.
Similarly, Sadr does not find any logical solution to the problem from the Marxist doctrine, because it does not hold any scientific ground
. Furthermore, it is also not possible for any social setup like government to solve the issue by formulating laws because; the authorities in the government are again human beings with personal interests. Therefore, Sadr reaches to the conclusion that it is only religion which can provide solution to the problem. This is due to the fact that the solution depends upon an agreement between the two types of interests. It is only religion that can establish such an agreement
. Religion motivates a person to sacrifice his personal interests for the sake of others. It creates in him a new attitude towards life and inculcates in him a new concept of profit and loss, higher than their material and commercial meanings. It prepares his mind to bear any suffering of loss for the sake of his brother and gives him a spiritual contentment to serve others. In this way it teaches him the highest lesson of brotherhood, and encourages him to perform those activities, which benefits the society at large. In this respect Sadr mentions the following verses of the holy Quran:
“And he that works a righteous deed, whether man or woman and is a believer such will enter the Garden (of bliss); there in they will have abundance without measure.”
“Whosoever works righteousness benefits his own soul; whosoever works evil, it is against his own soul.”
“On that day will men proceed in companies sorted out, to be shown the deeds that they (had done) then shall anyone who has done an atom’s weight of good, see it! And anyone who has done an atom’s weight of evil, shall see it.”
“It was not fitting for the people of Madinah and the Bedouin Arabs of the neighborhood, to refuse to follow Allah Messenger, nor to prefer their own lives to his: because nothing could they suffer or do but was reckoned to their credit as a deed of righteousness-whether they suffered thirst, or fatigue or hunger, in the cause of Allah, or trod paths to raise the ire of the unbelievers, or received any injury whatever from an enemy: for Allah suffereth not the reward of the lost of those who do good-nor could they spend anything (for the cause)-small or great-nor cut across a valley, but the deed is inscribed to their credit; that Allah may requite their deed with the best (possible reward).”
These verses of the Holy Quran clearly reveal the importance of righteous deeds. In other words it removes the inconsistency between the personal and social interests. On account of this, Sadr considers religion as a natural need for humanity. On one hand nature inculcates in man love for his self and hence creates a gulf between personal and social interests on the other hand, he is naturally inclined toward religion. Sadr calls it a natural solution to a natural problem
. However, the religion that forms the part of human nature according to Sadr, is none but Islam because, it is only the religion of unity which can organize humanity practically and socially and can remove the gap between personal and social interests
. As for the religion of idolatry or polytheism; Sadr considers them as the outcome of the problem as it is mentioned in the Holy Quran; “Those whom ye worship besides Him are but names which ye have named, ye and your fathers. Allah hath revealed no sanction for them.”
Therefore, these religions cannot prove to be the remedy for the problem.
5.4. Islamic Economics is not a Science
There are two sides of economics according to Sadr, scientific side and doctrinal side. Scientific side is concerned with the explanation of economic life, its economic events and its economic phenomena. The economic doctrine is an expression of the way which the society prefers to follow in its economic life and in the solution of its Practical problems.
However, Islamic economy according to Sadr has only one aspect that is the doctrinal side. Islamic economics is a way which Islam prefers to follow in the pursuit of its economic life and not an interpretation of the economic events.
It is a part of the whole religion Islam, which organizes economic life in the same way as it deals with other aspects of life. It aims at changing a corrupt facet into a sound one and not an objective explanation of the facet. However, in order to lie down the scientific foundation of Islamic economy Sadr regards it necessary implement Islam in a society as a complete way of life.
According to Sadr, there are two ways to make a scientific explanation of the events of economic life; First, information about economic events are collected from the realistic experience of life and are arranged scientifically to make a scrutiny examination of the laws operating behind them. Second, starting a scientific research from particular admitted facts and deducing in their light the economic direction and its course of events.
As for the scientific explanation in the Islamic economy on the first basis is concerned, Sadr states that it depends upon the implementation of the religion in its entirety, so that a researcher could record the actual laws operating behind these events, but anything like this is not possible for the Muslim economists because, there is not a single Islamic society where the economic life of people completely run on the guidelines of Shari’ah.
As for the scientific explanation on the basis of the second method is concerned Sadr states that it is possible to explain thought it some of the facts of Islamic economy by starting from certain religious points and formulating in the light of them the scientific model of an Islamic economy. However, such a hypothetic explanation cannot be regarded as scientific one because; very often the actual reality is different from the hypothetical one. Moreover, the spiritual and ideological aspects of an Islamic society also have an effect in the economic life of people
. Therefore, Sadr concludes that the science of Islamic economy cannot possibility take it real birth unless it is implemented in a society which is completely based upon the principles of Shari’ah.
5.5. Economic Problem in the Light of Islam
According to Sadr, every economic system believes that there is a problem in the economic field of mankind which must be tackled. The capitalism believes that the basic problem is the shortage of natural resources. These resources cannot keep pace with the development of civilization
. Similarly, Marxism holds the view that the economic problem lies in the disagreement between the forms of production and the relations of distribution.
Islam according to Sadr disagrees with both with the systems. According to it the real problem neither lies in the paucity of natural resources nor is there any inconsistency between the forms of production and the relations of distribution. The actual problem lies in the man himself.
According to the Holy Quran, Allah Almighty has kept all the needy and beneficial things for man in this world and has provided him resources sufficient to meet his material needs. But it is the man himself who has lost this opportunity because of his transgression and ingratitude.
“Allah is he who created the heavens and the earth, and causeth water to descend from the sky, thereby producing fruits as food for you, and maketh the ships to be in service unto you, and hath made of service unto you the rivers. And maketh the sun and the moon constant in their courses, to be of service unto you, and hath made of service into you the night and the day. And he giveth you of all you ask of him, and if you would count the bounty of Allah ye cannot reckon it. Lo man is verily a wrong doer, an ingrate.”
Thus man’s unjust behaviour in his practical life and his thanklessness of the Divine bounty are the real causes of the economic problems in man’s life. According to Sadr man’s injustice in the economic field is due the equal distribution of wealth while as his thanklessness to divine bounty lies in neglecting the exploitation of the natural resources
. Therefore, the economic problem will be solved only when there is a fair distribution of wealth between people besides; the natural resources are completely exploited.
5.6. Distribution of Wealth on Islamic Level
The first economic wealth is the natural resources of the environment. Unjust distribution of economic wealth begins with the problem of ownership of these natural resources. On account of it humanity has suffered terribly in the hands of capitalism and socialism. Capitalism while focusing upon the rights of an individual completely ignores the society. Meanwhile socialism sacrifices an individual for the sake of the society. However, Islam lays down such a framework of distribution for the Islamic society that ensures regard for the rights of the individual as well as that of the society. In order to understand the rights of ownership of natural resources in Islam, Sadr develops the theory of distribution of these resources. He constructs the theory of distribution of economic wealth at two stages; preproduction stage and post production stage
.
5.7. Distribution at Pre production Stage
While constructing the conceptual framework of his theory Sadr disagrees with political economists in regarding Capital and labour as a part of the economic resources.
The capital; according to Sadr is a produced wealth and not an original source of production. As for labour, it is an abstract and immaterial element, so cannot be included in the orbit of private or public proprietorship.
On the other hand nature can be divided into four categories; Land, Mineral wealth, natural streams and other natural resources such as living species in the air, sea and on land.
5.7 (a) Ownership of Land in Islam
There are different types of lands within in an Islamic Society; Fertile land, Dead land, the Muslim land by call (Ad-Da’wah), the land of Sulh (treaty land) and other types of land, like the land which its inhabitants have surrendered to Muslims without any attack and the land whose inhabitants have become extinct.
The naturally fertile land is the property of the state or the property of the Prophet or his lawful successor. Sadr states that in al-Tadhkirah of al Állámah al-Hilli, there is a consensus between the “Ulama is respect of it.
Similarly, the dead land is also the property of the state. According to Sadr, ash-Sheikh al-Iman al-Mujaddid al Ansari has mentioned in his al-Makásib that the texts in respect of this are in profusion. It even says that they are profuse to the extent of twatur
.
Although the sole ownership of these lands belongs to the Islamic state, people may gain special rights of ownership, if they invest their labour to develop them and such a right expires as soon as that development ends. People while utilizing these lands must pay property taxes for their use to the Islamic state
.
The Muslim Land by call includes all those lands which come within the bounds of an Islamic state without any armed conflict. These lands are divided into different types like the one which their inhabitants have cultivated and their owners accepted Islam willingly, the land naturally grown, like forests and the land which were dead when they were annexed to Islam. The cultivated land belongs to its inhabitants because, according to Sadr, Islam confers upon a Muslim who embraces Islam willingly in respect of his lands and other property all the rights which he enjoyed before his acceptance of Islam
.
As far the dead lands, the principle of state ownership is applied to them; however, people can acquire special rights through the investment of labour.
Likewise naturally cultivated lands which are annexed to the Islamic sultanate also are the property of the state by the application of the Juristic principle which holds that “every land which has no owner is a part of the anfal.
The land of sulh (treaty Land), include those lands which are invaded by Muslims in order to capture them. Its inhabitants neither embrace Islam nor offered any armed resistance to the call of Islam but remained on their own religion and were pleased to live in the lap and under the protection of Islamic state in peace a scarcity. The ownership of this land depends upon the terms and conditions in the treaty. If it is mentioned in the text of the treaty that the land belongs to its inhabitants then the land will be considered on the basis of it. If it has been executed in the treaty terms that the land belongs to the Muslim community, and then the land will be subjected to the principle of the common ownership and Kharaj, on it will become incumbent.
The land, whose inhabitants surrendered it to the Muslims without any attack, comes under the Category of anfal and hence belongs to the Islamic state.
Sadr derives its justification from the following verse of the Holy Quran:
And that which Allah gave as spoil unto his messenger from them, ye urged not any horse or riding Camel for the sake thereof, but Allah giveth his messenger Lordship over whom he will, Allah is able to do all things.
The land whose inhabitants have perished also belongs to the Islamic state. Sadr supports his statement by the tradition reported by Hammád ibn Isa from Iman Musa ibn Jafar (a-s), “Anfal belongs to the Iman, and anfal is every land whose people have perished.”
5.7 (b) Mineral Wealth
The second type of natural wealth is the mineral resources. Sadr categorizes minerals into two types, based upon their location in the earth, open minerals and hidden minerals.
The open minerals are the easy available minerals. To reach them, no heavy process is needed. Besides they exist in their actual natural mineral state like salt, oil, coal-tar, millstone, asphalt, china clay, ruby, antimony and other such minerals.
The hidden minerals on the other hand are disclosed only after a heavy labour. Besides, these minerals are subjected to various metallurgical operations before use. These include; gold, silver, copper, lead etc.
As for the open minerals, they are subjected to common ownership. An individual can take such quantity of them, as would fulfill his basic needs; however, he cannot take into possession its natural mines. According to Sadr the texts of many source books on Islamic jurisprudence like al-Mabsut, al-Muhadhdhab, as-Sara’r, al-Tahrir, al-Durus, al-lumah, and al-Rawdah support the principle of the common ownership and the invalidity of the principle of private ownership in respect of the open minerals.
The hidden minerals are again of two types; those, which exist close to the surface of the earth and those which are concealed in the deep bowls of the earth. Sadr calls the latter the latent hidden minerals.
According to Sadr, the minerals that are close to the surface of earth are commonly owned. Every individual can take into possession such quantities of these minerals that do not exceed reasonable limits. Al-Allamah al-Hilli mentions in al-Tadhkirah that these minerals cannot be taken as private property. Sadr states that the people in the legislative age were satisfying their requirements of the mineral materials found on the surface of earth or close to it by taking into possession these minerals in such quantities that would fulfill their need.
As far the latent hidden minerals like gold, silver, iron, lead and copper, some jurists hold the opinion that they are the state property. These jurists include al-Kulyani, al-Qummi, al-Mufid, al-Daylami, and al-Qadi, regards them as anfal and hence are the property of the state. However, majority of jurists including Allamah al-Hilli subject them to the common ownership and Sadr maintains the similar viewpoint. Allamah Hill mentions in al-Qawaid, “If a person digs and reaches the mine, he does not get the right to prevent other person from digging it from another side. If he (the other) reaches its vein, it is not for him- I mean the first digger to prevent him, for he possesses the place which he has dug up and its precinct (harim).”
5.7 (c) Natural Waters
The sources of water are two of types based upon their presence in the earth. Those resources which are on the surface of the earth like; oceans, rivers, ponds and the second source is the ground water. The first kinds of sources are common property shared jointly by all the people. It is the labour on the basis of which a person can take it under his control.
As for the ground water it can be owned by applying labour upon it. One who spends the labour owns the water; however, according to Sadr he does not become the owner of the spring which existed in the bowels of the earth, before he opened it up by his labour. Therefore, it is his duty to make it available for others after he has satisfied his requirements.
Sadr writes, “it is narrated on the authority of abu Basir from imam as-sadiq that the messenger of Allah has for bidden annitaf
and al-arba’a’.
He (the Imam) said,” so do not sell them but lend them to your neighbour or brother (in faith)”.
5.7 (d) Other Natural Wealth
As for other natural wealth such as living species in air, sea and on land, they come under the category of al-Mubahatu’ l-ammah (things permitted to all). They can be privately owned through the investment of labour. It will not suffice for them to come under the control of man unless he puts in positive work for securing them. It is mentioned in al-Qawaid of Allamah Hilli, in respect of the rules of hunting,” prey does not become his property by falling in the mire of his land or birds nestling in his house or fish leaping up to his boat.”
In this way one can conclude that Sadr regards people themselves or in more concrete terms their representative government is the sole and legitimate owner of the natural resources. Individuals may gain special privileges to make use of these resources only though the investment of their labour but, they must at the sometime contribute towards the development of these resources. Other forms of individual labour; such as the use of force to possess them is not considered legitimate means to ownership. It is only invested human work, that has legal significance of ownership.
5.8. Distribution at Post Production Stage
The Islamic general economic theory of post production distribution confers upon a working man the private right of ownership to every wealth which he produces by his labour. As for the material means of production and various tools which a man makes use of in the operation of production. If these means are to be the property of an individual other than the labourer, then the legitimate owner of these tools will be paid for their use.
It is mentioned in Shara’i by Muhaqqiq-al- Hilli “if a man gives for example an animal and another man his water skin to a water carrier with the understanding of sharing in the earnings there for, no partnership will take place, so in such a case whatever is earned will belong to the water carrier and compensation for the use of the animal and the water skin will be due from him”
According to Sadr, here lies the major ideological difference between capitalism and Islam. The former regards the owner of the means of production as the sole owner of the produced commodities, while as Islam considers only the labourer to have the legitimate claim to the commodities produced. In capitalism tools get a share of the product because their use, like human labour represents expenditure of work in the production process. In Islam tools only assist and aid man to facilitate the process of production. Thus they must be compensated for rent only and not in profit sharing. In this way the role of man according to Sadr in the capitalist view is that of means which serve production and not the end which production serves. As for the status of man in Islamic view, it is that of an end and not that of means.
Accordingly, only the labourer has the legitimate claim to the products of his effort. Therefore, it is unthinkable in Islamic economics, states Sadr, for someone to employ others and provide them with rent and tools so that he alone owns the production of their labour.
It is mentioned by Allamah-al-Hilli in his book ash Shar’i’, “if a person appoints another person as his wakil (Agent) to cut wood from the forest on his behalf, the Wikalah will be null and void. The appointer will not become the owner of the wood cut by his agent, the reason being that, the labour work produces no special right for a person, until he himself performs the labour.”
He also links together Wikalah (agency) and Ijarah (hire work) and then states, “When Wikalah is in productive in regard to those works then Ijarah is also like it. So just as the appointer does not acquire the ownership of cutting of wood or hunting a prey or reclaiming a waste-land by the labour of his agent so naturally the hirer of the labour does not acquire the yield of the labour of the workman hired by him.”
As for the production of secondary commodities, Islam gives the owner of primacy commodities the right to establish his claim to final products. The legitimacy of his ownership does not cease because, someone aids him in transforming his commodity in different forms. For instance, if a person spins yarns or weaves a fabric out a quantity of wool which a shepherd owns. He will have no claim to the possession of wool but the whole of the woolen fabric will be considered as the property of the shepherd. Sadr calls it the “Phenomenon of the constancy of ownership.”
The whole theory of post production can be thus summarized as: the material for the production of which a man carries out his labour, when it does not happen to be already an owned property of another man, then the wealth which he produces will be wholly and solely his own property and all the other forces participating in its production will be regarded as his servants and will meet their remuneration at his hand and not partners in the manufactured company. But when the material is to be an already owned property of some particular individual, then in such a case, it will continue to remain, according to the “phenomenon of the constancy of ownership” the private property of that man whatever changes it may undergo.
5.9. Relation Between Production and Distribution: An Islamic Perspective
There are two important operations according to Sadr that people practice in their social life; the operation of production and the operation of distribution. In the process of production man’s battle is with nature, while as in the process of distribution he is concerned with people with whom he establishes certain relationships. Unlike Marxism which establishes an inevitable relationship between the two operations Sadr observes that in Islam, production and distribution are independent of one another
. This segregation, is because, Islam regards social life with it different forms as an expression of human need,
rather than the result of various forms of production (as believed by Marxism). Islam believes that it is the man who is the driving force of history. He has been created in such a way that he loves his own self and consequently exploits all things around him in order to obtain maximum pleasure and comfort.
It is this nature of man which brings change and development in social relations in the society. That is why Islam has focused upon the fulfillment of all types of human needs. Sadr divides human needs into types; the basic socio-economic needs which remain constant despite the change in times and situations and the secondary needs which are the result of knowledge, discoveries of new resources and power of production. Islam provides due regard to both these types of human needs. Its social system has got two aspects; the permanent aspect, which cannot undergo any change whatever the conditions, would be. This is the stable side of Islamic social system. It includes the Islamic rules and regulations towards the basic needs of man, like the need for the guarantee of livelihood, the safety needs, needs related to the distribution of wealth and those related to marriage and divorce and others laid down in the holy Quran and the Sunnah of Prophet Muhammad (pbuh). In its second aspect which is dynamic it empowers the ruling authority (waliyy al amr) to decide in the light of the stable aspect, all that is best for its people in accordance with new times and circumstances. In this way it caters both the types of human needs. The basic needs as well as the secondary needs.
5.10. Role of state in Islamic Economy
In Islamic economy the state according to Sadr performs two important functions; first, it provides social security to its people and second, it maintains social balance in the society.
5.10 (a) Social Security
The state according to Sadr provides social security in two phases. In the first phase it provides different work opportunities to its people, so that they can earn their own livelihood. However, when an individual is unable to perform work or when the state fails to provide him any opportunity of work then there comes the second phase wherein the state makes ready availability of an adequate amount of money for him so that he can fulfill his basic needs.
The social security states Sadr has its basis on the two doctrinal principles of Islamic economics. One is the public reciprocal responsibility and the second is the societies right on the natural resources of the state.
5.10 (a) (I) Social Security Based on Public Reciprocal Responsibility
On the basis of the principle of public reciprocal responsibility, it is obligatory upon a Muslim to help his Muslim brother in times of need. This help from him is obligatory even after the payment of zakat. In this respect Sadr mentions; a man named Sama’ah asked Imam jafar ibn Muhammad, “There is a group of people. They have excess of wealth while their brethren are in severe need, and zakat will not suffice them. Can they eat to their fill, while their brethren go hungry? The time is hard.”Imam jafar replied, “A Muslim is a brother of Muslim. He shall not wrong him; neither shall he abandon him in bad conditions nor deprive him. It is a duty upon a Muslim to strive after, keep friendly relations, and cooperate with each other and be sympathetic to those in need
.”Similarly in another tradition Imam Jafar al sadiq has said, “whosoever of the faithful denies a faithful a thing of which he is in need while he can give out of what he has or somebody else has will arise (from the grave) on the Day of Resurrection with his face blackened, his eyes blinded and his hands tied to his neck. Then will be said: “this man is a dishonest who has committed dishonesty against Allah and his messenger then he will be ordered to hell.
”
In light of the above passages Sadr infers that a Muslim cannot leave another Muslim in isolation after he possesses the potential to help him. If such a situation arises then the state can compel him forcibly on the basis of the principle of public reciprocal responsibility to provide support and maintenance to the needy Muslim, However, such a compulsion will be confined only up to the fulfillment of basic needs, without the satisfaction of which life of an individual will be difficult to live in.
5.10 (a) (II) Social Security Based on Societies Right on Natural Resources
As for the social security based on the principle of societies right on the natural resources of the state, Sadr remarks that the theoretical basis of this principle lies in the Islamic belief about the creation of natural resources that these resources have been created for the society as a whole and not for any particular section of class or group. As it is mentioned in the holy Quran ----“who created for you all that is in the earth.”
It is further mentioned in Surah al Hashr, “what Allah has granted to his Apostle as a Fay, from them while you did not run a horse or a camel, but Allah gives his dominance over whom he wishes and Allah is all powerful and what Allah has granted his Apostle as Fay from the property of the people of the town belongs to Allah, to his (Apostles) family, to the orphans, to the traveler, so that it may not be a thing taken by turns among the rich of you
. In the light of these verses of the holy Quran, Sadr draws the conclusion that every individual of the society has a right to get benefited by the natural resources of the state. However, unlike the social security based on the principle of public reciprocal responsibility the state on the basis of the principle of “people’s right on the natural resources of the state” is directly responsible for the support and maintenance of its needy and helpless subjects. He further states that the state on the basis of this principle is not only responsible to satisfy the basic needs of its subjects but has also a duty to set a minimum standard of life in the society and provide facilities to every individual up to that standard of life
. He observes that the legislative texts pertaining to the state’s direct responsibility as to the social security are quite clear in their emphasis on direct responsibility of the state and on the fact that this is a security of upkeep. He mentions, “It is reported on the authority of Imam Ja’far al Sadiq that: “The Messenger of Allah (SAW) used to say in his sermon, “whosoever leaves debt behind him, his debt is my responsibility and whosoever leaves his money, it is his food.
”Similarly Sadr mentions that Imam Musa ibn Ja’far (a.s) has said, “He is the heir of one who leaves no heir behind him and he maintains one who has no means to maintain himself.
” In a report to Musa ibn Bakr (it is stated) that al-Imam Musa(a.s) told him that one who seeks sustenance by lawful means in order to benefit himself and his family and children is a mujahid in the cause of Allah. Then if he fails in that, let him seek to borrow in the name of Allah and his Messenger (S.A.W) whatever he needs to feed his family and children. Then if he dies without discharging his debt then it will be the responsibility of the Imam to discharge it. Then if the Imam does not discharge it, upon him will be the burden of it.
Similarly, in a letter Hazrat Ali wrote to the Governor of Egypt, “Thereafter for the sake of Allah take care of those from among the poor and the needy, the miserable and the crippling who have no means to support them. Allot for them a share of Islam’s best crops from every city…. Look after the orphans and the one enfeebled by age that have neither the ability nor can toil for their own problems.”
These texts states Sadr enunciate clearly the principle of social security, expound the responsibility of the state for the maintenance of an individual and provide him with the means of its maintenance.
5.10 (b) Social Balance
While maintaining social balance in an Islamic society Sadr states that Islam proceeds from two basic truths, one universal and the other doctrinal. As for the universal truth, it is the difference which exists between individual members of the human species as to their diverse mental, intellectual and physical facilities and aptitudes. These incompatibilities in Islam are not accidental but natural
. Therefore, according to Sadr, it is neither possible for a realist theory to discard it, nor for any social order to abolish it through legislation. As for the second truth of the Islamic logic for the treatment of the matter of social balance, it is the “(economic) doctrinal law of distribution’ which states that it is the work which is the basis of private property.
Therefore, according to Sadr Islam focuses upon the balance of the standard of living and not the balance of income among the individual members of the society as believed by Marxism. The meaning of standard is that the wealth should circulate among the people in a degree as would afford each individual member of the society a common standard of life
. This however, states Sadr does not mean that Islam enjoins to create this state in a moment but appoints social balance of the standard of living as an aim and objective which the state should strive within the means at its disposal. Islam facilitates to accomplish this aim by putting pressure from above on higher standard of life by prohibiting extravagant practices and from below provides ways and means for the upliftment of people living a lower standard of life.
In this way different standards are brought closer to each other till they get merged into a common standard.
Besides enforcing the Shariah laws, guaranteeing fulfillment of needs and maintaining the social balance, the state has an important function of undertaking fresh legislation to regulate and guide economic affairs of life left unregulated by the shariah. This sphere open to fresh legislation, mainly related to relations between man and the world of nature, is distinct from the relations between man and man. These relations change with changing knowledge, discovery of new resources, powers of production etc. They have to be properly regulated in order to ensure Justice and protect the interests of the society. Islam authorizes the properly constituted government to fulfill this gap. The government can prohibit something hitherto regarded as “Permissible” or make some permissible act an obligatory one in accordance with the fulfillment of the needs common people.
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Author: Mohd Lateef Khan
