1.
The basic duty of an Islamic State, as ordained in the Holy Quran is provision of
'ZAKAAT'. Thus it is said:
(22:41) "Those Mu'mineen are the people who if We grant them
rule in the land, establish the way of life consistent with the Divine Laws and provide
'Zakaat'", means to provide 'Zakaat'. Thus the providing of Zakaat is the duty of an
Islamic State. 'Zakaat' means the providing of the means of nourishment. As such it
becomes incumbent upon the Islamic State to provide means of nourishment to the
individuals, which includes both nourishment of the body as well as of the human
potentialities. Thus it becomes the duty of an Islamic State to make such arrangements
that the fulfillment of the basic necessities of life of each individual shall keep going,
and also that their potentialities may develop. This is called 'Rabubiyyat' (providing of
sustenance). The 'Rabubiyyat' of the entire universe is an attribute of Allah. The words
(1:1) make the beginning of the Quranic text. But the practical
application of this attribute of Allah, in the human world, takes its practical
manifestation through the agency of an Islamic State. Thus all the responsibilities, in
this respect, which Allah has taken upon Himself, are fulfilled by the Islamic State.
2. Based on this principle, it becomes the responsibility of an Islamic
State that no living object (human beings; may also include animals, [Lughat-ul-Quran
Root: Ray-Bay-Bay] in its domain, remains devoid of nourishment.
(11:6) is Allah's commandment, which means that there is no moving
creature* on earth, but its sustenance is the responsibility of Allah.
In this respect the State becomes responsible to its individuals and their progeny for the
fulfillment of their daily necessities of life; and tells them:
(17:31) "We are responsible for your sustenance and that of
your offsprings."
3. The Islamic social order takes shape by means of a contract between
the State and the individuals living in its domain. In this contract, the life and
property of the believers are placed at the disposal of the state and in lieu of it,
becomes the responsibility of the state to provide a life of peace and plenty (life of
Jannat) to the individuals:
(9:111) "The Mu'mineen (those who profess Eemaan-belief in
Allah) and the Divine Order enter into a treaty; the Mu'mineen place their persons and
their wealth at the disposal of the Divine Order (sell them) and the Divine Order
guarantees a life of peace and plenty (life of Paradise) for them in return."
In this life of Paradise are included all the basic necessities of life, food, clothing,
shelter etc. The Quran has introduced to us the paradisiacal life as follows:
(20:118-119) "There is therein (enough provision) for you not
to go hungry, nor to go naked, nor to suffer from thirst from the sun's heat".
(Everything mentioned above is available without any undue labour).
4. In this society every individual retains for himself the proceeds of
his labour according to his needs and gives over the rest of it for fulfilling the needs
of others:
(2:219) "(O Rasool!) They ask you as to how much (of their
earnings) should they keep open for fulfilling the needs of the others; tell them whatever
is over and above their (genuine) needs (16:71)". This system shall be established
through the agency of the State; because the Rasoole has been ordained:
(7:199) "Get the surplus from them". (This is the natural
result of the above said treaty covenant _ therefore the question of taking by force does
not arise). Those who earn less than their needs, or those who are not capable of putting
in labour, do not take it by way of charity but they claim it as a matter of their right,
from the collected surplus:
(51:19) "In their wealth and possessions is the recognised
right of the needy and the disabled."
5. According to the Economic System of the Quran, wealth cannot be
accumulated. A severe warning has been given against accumulating wealth:
(9:34-35) "O Rasool! These priests and monks, and their
followers who (in the guise of their self-made 'Shariat') consider the system of
capitalism as the will of Allah, and thus hoard heaps of gold and silver and do not make
them available to the usage of humanity, announce unto them a grievous penalty. During the
period of Divine System, these will be heated in the fire of Jahannam (hell), heat will be
produced out of that wealth and with it their foreheads will be branded, their flanks and
their backs: and this fire shall mount to their hearts (104:6-7): They shall be told, this
is the treasure you had hoarded for yourself, so now taste (the treasure) you had buried.
Wealthy cannot be allowed to circulate wealth amongst themselves alone:
(59:7)
6. To meet emergent needs, it is necessary for the people that whatever
they have retained for their own requirements, they shall also donate something out of it.
This is known as 'Sadaqaat'. This will also not be an individual affair; it shall be
carried out under the System of the State. Thus the Rasoole was ordained:
(9:103) "Take their donations (out of their earnings) and in
association with other members, make arrangements for their education which would purify
them (by removing all doubts from their minds) and nourish them. As they grow in their
qualities, you should applaud them because your applause will certainly bring them peace
of mind. Allah is All-Hearing and All-Knowing."
In some cases the avenues of usage of such emergency needs have been prescribed by the
Quran itself, when it is said:
(9:60) "About 'Sadaqaat' i.e. wealth which the state spends for
public welfare, it ought to be understood that its distribution shall not mean personal
benefit or satisfaction of the individual emotions, but it is the right of those:
a) Who depend on others for their nourishment i.e. those who, for some reason, are not
able to earn themselves
b) Whose business somehow or other comes to a standstill.
c) For the remuneration of those who are entrusted with the duty of collecting 'Sadaqaat'
(the source of state revenue).
d) Whose consolation of hearts' is required. It means that those people who are prepared
to join the Divine System but some impediments do not allow them to take this course; they
should be helped in the removal of these impediments.
e) To get freedom for those fastened to the chains of other's captivity (subjugation).
f) To help those who are under the enemy's debt or penalty, and cannot manage to pay it
off on their own.
g) Also the wayfarers who are in need of money.
h) In addition to the above, anything conducive and helpful to the general welfare of
humanity by the Divine System.
Described above are the codes laid down by Allah based on knowledge and wisdom.
In this verse the item of 'in the Divine Cause' is very comprehensive. It includes all
other avenues of usage, which the Islamic State deems necessary.
Note: Amongst us the above items are known as items of Zakaat expenditure. This is not
correct. The Quran has clearly described them as item of 'Sadaqaat' and not of 'Zakaat'.
Even the prevalent concept of 'Zakaat' itself is different from the Quranic concept.
7. Earth (Land) is the basic source of production. Because an Islamic
State has the momentous responsibility of provision of 'Zakaat' to fulfil, therefore this
basic source of production (the land) cannot remain in the ownership of individuals. Land
remains under the charge of the State, so that the needs of the individuals may get
equally fulfilled. In Surah Haa-Meem Sajdah (41st Chapter of the Quran) it is said:
(41:10) "He set on the earth mountains standing firm, standing
high above its surface, (which serve as means of water supply) and gave it the capability
to produce different items and with the change of four seasons standardised** its
produce correctly, for feeding its inhabitants. (39:67) and (56:73-74).
Note: It has been clarified at several places in the Quran, that the earth has been
created to fulfil the requirements of humanity. As an all-encompassing explanation of this
topic is not intended in this book, therefore it is not considered quoting all the
relevant references, however, see verses (55:10); (56:63-73).
8. In the Economic System of Islam (except those who are disabled) only
that person has the right to receive who puts in labour:
(53:39) "That a man can have nothing, but what he strives
for", is its basic principle. As described earlier under the heading 'usury', any
profit on the capital is totally unlawful and amounts to declaration of war against Allah
and the Divine System of His Rasool. As a matter of fact, the question of profit on
capital does not arise when nothing surplus to the needs is left with anybody."
9. As said earlier in item (4) above, in the Islamic Order surplus wealth
is not left with any person. Thus the question of raising personal property does not
arise, which includes land, wealth, industry, trade, etc. Everything remains in the
custody of the State, so that the needs of every individual get fulfilled and their
standard of living goes on rising, and then eventually this system, surpassing its
boundaries, extends to embrace humanity at large.
10. It shall be the duty of an Islamic State to establish such an
economic system in the light of this basic guidance of the Holy Quran which can satisfy
all the requisites of 'Rabubiyyat', so that nourishment is neither held back from anybody,
nor his dignity is injured. This system shall gradually come into force. The Quranic
injunctions relating to charity, inheritance, etc. are of transitory nature for the period
in which this system is still taking shape and is not yet finalised. This also ought to be
kept in mind that this system shall be established by those who consider it a part of
their belief and yearning of their hearts. This is the motive force for its establishment
and stability. In the absence of such a driving force, a system of this kind can neither
get established, no can it survive.
* It happens doubtful to assume that an Islamic State can take up the
responsibility of providing nourishment to moving creatures, such as dogs and reptiles in
its domain. (Abdul Wadud).
** To interpret the word as (Arba'
Ayyaam) change of four seasons is not comprehensive. Following is the full explanation.
The terms (Arba' Ayyaam) and (Umeen) are specific Quranic terms. They represent the Six
Eras of Evolution in the creation of heavens and the Earth.
(2 ERAS [Umain in Arabi translation]
"So He completed them as several heavens in 2 Eras (41:12)"
Thus (Umain) 2 ERAS -- includes the evolutionary period involved in the Creation of the
heavens and the earth.
On earth the period without life lasted for 3000 million years and science calls it the
Azoic Period.
[4 ERAS (Arba-e-Ayyaam)]
"He made on the earth mountains standing high above it and bestowed blessings on it
and measured therein all things to give them nourishment in due proportion in four
Eras" (41:10)
In these four Eras, life began on earth and gradually got evolved and this has lasted for
2000 millions years:
(a) Precambrian Eras 1500 million years
(b) Paleozoic Era or Ancient life -- 300 million years
(c) Nezozoic Era or Middle life -- 130 millions years
(d) Cainozoic or Modern life -- started 75 million years ago.
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