DOES ALLAH CONTROL WEALTH?
The idea that Allah directly controls
the distribution of wealth is the most damaging, of all generated by the
concept of Compulsion. It is believed that : Allah makes individuals
(as well as peoples) rich or poor at His own sweet will. The poor must not
feel jealous of the rich. To desire to acquire somebody else’s wealth
tantamounts to complaining against Allah’s decision. That is
dissent.
In Praise of Poverty
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One must be content with whatever state Allah
keeps
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one in. To unflinchingly accept Allah’s
will is the way of His chosen people. Contentment is an invaluable asset.
Allah likes penury. The worldly wealth is like dead meat and only dogs
desire it. It may be possible for a camel to pass through the eye of a
needle but not for the wealthy to enter the Kingdom of Heaven. Messengers of
Allah, saints, exalted men, were all poor. The Messenger of Allah
(Mohammed) says:
" Poverty is my pride
“. Elsewhere, he says: “Islam originally
flourished among the poor and so it shall in the end “. Baba Fareed
Ganjshakar (a saintly figure of yesteryears’
sub-continent), when complained to, of poverty, by one of his followers,
took him to a pond of water. Lambs who had sated themselves with water were
having a deep snoring sleep, whereas the thirsty ones were desperately
trying to get water. The saint told the follower: “Do you see, son, the
difference of wealth and poverty? The wealthy become careless of Allah
but the poor keep in constant touch with Him."
Such are the anecdotes popularized by the
religious to lull the poor to sleep so that they remain oblivious of all the
exploitation committed against them by the rich. The entire concept is
anti-Quranic, but it is said to be supported by the Quran! Let us see what
Quran really says in this regard.
************************
The Arabic word rizq (رزق)
refers to means of livelihood (necessities of life). In addition to rizq,
the Quran has used terms like fadl and ma’ash.
The position of rizq is the same as that
of guidance, treated in detail in the previous chapter. That is, Allah
has said that: “We have sent you (men) on Earth which is well supplied by
the means of your livelihood. Heat, light, air, water and food were all here
even before your arrival (“We give your sustenance”). But just like our
guidance, you need to work to obtain the necessities of your life. We have
formulated certain laws about that, too. Whoever strives accordingly, shall
get wealth. Birth of a human child is simultaneous to production of milk in
the mother’ breasts, but, if the mother abandons the child, it will die of
hunger
– We do NOT feed him even a single drop!
Just look at Our system. Initially, mother’s milk is more watery than fatty
to suit the infant’s digestive capabilities. Gradually, however, mother’s
milk becomes more fatty until the time comes when the child has teeth and is
able to digest other food. Mother’s breasts go dry. Now, parents have to
work to get food for the child.
So much for ’rizq given by Allah’
on the individual level. On the group-level, the situation is not very
different. Our planet, Earth, contains wealth in
Distribution of Wealth
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raw form. Man has to find and retrieve it. This takes
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place under natural laws (formulated by
Allah). In the first instance, personal work is required. Later, the
question arises of distributing the wealth so obtained in a social context.
This is where the situation gets complicated. It is here that Man needs
Allah’s guidance. If rizq is distributed in the light of Allah’s
guidance (the System of Providence), every individual gets sustenance
peacefully and with self-respect. Otherwise (if rizq is distributed
under a man-made system), society becomes a living Hell (as is the current
situation of the globe). Let us see what the Quran says about it all.
x - x - x - x - x - x - x - x - x –
1. ’Allah Gives you Sustenance’
والله يرزقكم
Allah says in the Quran: “There is none
among the living on Earth whose sustenance is not upon Allah --- “
(11/6); elsewhere, Man and other creatures
Responsibility of Providing Sustenance
|
are mentioned separately (29/60);
|
Sura Rome: “Allah is the one who
creates you all and then provides you sustenance -- “ (30/40); Sura
An’aam: “We sustain you and your off-springs -- “ (6/152, 17/31).
This provision of sustenance by Allah is
not done directly by Him because not only other creatures but also men die
by the million in a famine. The current distribution and availability of
food to Mankind on this planet is a living contradiction of the view that
Allah carries out this responsibility directly. It really means that He
has created the means of wealth -- “We put you in place on the
Natural System of Food Production
|
Earth and for you made in it means of
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sustenance “ (7/10; 15/20). Earth has been
given the potential of producing food. He sends down rain which helps to
produce food -- “Allah is the one who created the skies and the
Earth, and sends down from the sky rain and so brings out from it a variety
of sustenance for you -- “ (14/32); “He provides sustenance for you from
the sky and the Earth -- “ (35/3); also: (2/22, 10/31, 27/64, 34/36, 40/13,
45/5, 50/11, 51/22, 80/25-32); “Who can provide you food if Allah
turns these sources of sustenance off? “ (67/21, 63/30, 56/63-73); “The
Earth has an infinite potential of yielding food, but at a given time, only
a finite amount may be obtained -- “And We have stores of every thing but
We don’t
send those down (bring out of the Earth) except according to known measure
-- “ (15/21). The term ’known measure’ (قدر
معلوم) clearly refers to established
ways and means (natural laws) open to Man’s discovery and application.
Elsewhere in the Quran, it is referred to as of His plan (ما
يشاء); “the reason for restricted yield
of food is to check greedy oppressors among men” (42/27).
Having seen the ’known measure’, let us move
one step further
= = = = = = = = = = = = = =
2. Conditions for Obtaining Sustenance
The equation of natural resources and human
effort to obtain sustenance has very eloquently been presented in Sura
Waaqea:
“Consider your contribution against Our laws
in agriculture. You plow a field and sow seeds. Who produces crops from
seeds, you or We?
Who looks after crops? A calamity may fall and
destroy a crop, leaving you shocked and sympathizing with your fellows and
agonizing over the comprehensive loss of not only crops but also of seeds
and hard work!
Consider water which is essential not only for
crops but also for your own existence. Do you bring it down from clouds or
do We? Clouds are formed from salty sea-water which is unusable for either
farming or your own consumption. What could you do if rain-water was as
salty? Why can’t you arrive at the right conclusion in such a clear and
simple matter? Why can’t you appreciate Allah’s
systems?
Consider fire which you use in so many ways.
Who has caged heat (in firewood) in that manner? You or We?
We have created all this (you only provide
work). We state these facts to remind you of that forgotten truth that We
have put all this, in place so that the needy get sustenance. “
(56/63-73) - from MafhoomulQuran
In the early part of mankind’s life, food
comprised mainly of the hunted animals and general natural produce of the
earth. Then came the era of human handiwork. But, manufacture depends on raw
material obtained from the earth. Therefore, the earth is the primary source
of all sustenance (wealth).
The early period of human
civilization saw the Barter System as the established way of trading. Later,
coins were invented whereby precious metals (gold, sliver) were used to buy
necessities of life. Thus wealth (money) acquired purchasing power which
started a series of complications of ever-increasing complicity. From
then on ’Obtaining Sustenance’ was taken to mean money /
Wealth included in rizq
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wealth as well as ‘obtaining food’. So much so
|
that in the present age, obtaining sustenance
from the earth has become secondary to earning wealth. Money is the measure
of richness and poverty as well as the reward of labor. The ’potential of
earning’ (making money) means human intelligence, knowledge, experience,
ability to understand and use the economic and monetary system, and least of
all, work. Work is not always a factor!
The Quran declares desire and work as
fundamental to obtaining rizq. It is termed as
"ابتغاء فضل الله” : the search for
divinely-gifted sustenance. The Quran cites the revolutionary movement of
Earth to create day and night as one of His signs; they
Search for Sustenance
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have been made bright “ so that you can search your
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Preserver’s bounty (rizq) “. (17/12)
Incidentally, the expression -
ابتغاء - refers to search as well as
intention (plan), effort and achievement. With regards to search for
sustenance, a special mention is made of boats which were the best means of
transportation at the time. Sea-vessels are quite important even today.
“You see the boats sailing briskly in sea so that you can search His bounty
--- “ (16.14); also: (30/46; 35/12; 45/12). This search for sustenance is
necessary for the convinced and the dissenters alike. Hence, one of the
characteristics of the Messenger and his group is that “They search Allah’s
bounty (and His approval) “ --- (48/29; 73/20). It even becomes obligatory
for the convinced: “When you have finished as-Sala, spread in the
earth and search Allah’s bounty -- “ (62/10).
As a result of this effort,
sustenance will come according to natural laws, which make no distinction
between Muslim and non-Muslim. Whoever farms under the right agricultural
laws shall reap a good harvest. The Quran explains it
No distinction
|
all: “Whoever wants to have short term benefits
gets them
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according to Our plan established by Our will;
and whoever desires and strives for long-term benefits as well, and is also
convinced of Our message, gets his efforts produce results; We bestow from
your Preserver’s bounty, according to everyone’s effort; your Preserver’s
bounty is not forbidden (or restricted) to anyone -- “ (17/18-20). Sura
Shora reiterates this fact thus: “Whoever wishes benefits of future gets
his crop yield more by Us; and We give, according to one’s
effort, short-term benefits to the one who so desires, but they don’t get
anything in future (42/20). That, then, is the Divine Law (Plan -
مشيئة) governing the distribution of
rizq: “Whoever (individual or group) ignores Our laws shall have
Ignoring Natural Laws Results in Food Shortages
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(or its) sustenance restricted -- “ (20/124), and then
goes on to say: “and We will have him (or
|
them) raise blind on the Day of Judgment“. It
is clear, therefore, that rizq gets available to anyone who works
according to natural laws. This is the principle sent to mankind through
each and very messenger of Allah. The Quran says about the Jews and
the Christians of the time that: “If they had kept to the Tora and the
Bible, and whatever Allah has sent down, they would have had plenty
of rizq (from ’up and down’) -- “ (5/66; 7/96) Such abundance of
rizq is termed as Allah’s favor and bounty. It was said about the
tribe Quresh that they should accept & follow the system of the Preserver of
Kaaba who ’gave them food to satisfy hunger and protected them from
fear“ (106/4). Contrary to this, hunger and fear have been called Allah’s
punishment.
Hunger is Allah’s Punishment
|
Sura Nahal says:
|
“Allah explains it with the example
of a township. It was in peace and contentment. ’Rizq’ came to them
in plenty from all four directions. They denied and rejected these
bounties of Allah. So, Allah had them taste the calamities
of hunger and fear. It was all due to their own deeds! (16/112).
Similarly, it talks about the people of Saba.
They were prosperous but ignored to take proper care of their crops and
orchids. So, they were all destroyed (34/15-16).
Then the Quran goes on to say that when men
face shortage of sustenance, they blame Allah for afflicting them
without cause. It is said, “Tell them that Allah doesn’t degrade
anyone without due reason. It is all because of Man’s own wrong system and
errors of deeds. You did not accord due respect to the lonely of society;
you did not arrange to feed the hungry and were greedy. That is why you were
destroyed-- “89/16-20). Since hunger and degradation are Allah’s
punishment, one characteristic of the convinced (مؤمنين)
is that they get respect-
Respectable Sustenance
|
able sustenance (as well as Protection)
–
(8/74);
|
also: 8/4; 22/50; 33/31; 34/4. This respectable
sustenance was desired even by Allah’s messengers. The founder of
Kaaba
– The first-ever House of Allah
– wished, after having just completed
the task of erecting the sacred cubicle:
“O Allah of Universe! I have settled my progeny
in this barren land so that they look after Your House. Please see that they
keep getting sustenance and never remain hungry --- “ (14/37; 28/57;2/126)
That is the ’The food from the sky’ requested
for his followers by Christ (5/114).
We have seen that rizq is available to
anyone who strives for it. But, the fact is that we observe someone who
struggles very hard but remains poor and his family go hungry. On the
contrary, someone doesn’t do any work but lives in prosperity and comfort.
Why is that? Let us see.
******************
3. Distribution of rizq (The Economic
System)
We shall now look at the intriguing question
raised above:
Why do some remain destitute despite
bone-shaking hard work and others
Riches and Poverty
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enjoy affluence without doing any at all?
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|
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Hindu mythology finds the answer in
reincarnation: One’s present financial state depends on the kind of life one
has had in the previous one. This state of affairs is unchangeable since it
is deemed by Eshwar Paramatma, the Supreme God.
The Muslim preacher explains it through
pre-destiny. Richness and penury are directly ordained by Allah.
Destiny is unchangeable no matter how hard one
The Quran’s
answer
|
tries. But the Quran says: It is all because of
their
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deeds! It is all because of the unfair economic
set-up human have adopted. Armed robbers pick-pockets and thieves, for
instance, deprive people of their
Unfair Economic System
|
hard earned wealth. On the group level, the
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thievery & robbery are less visible --- a
feudal land-owner or an industrialist exploiting the hard-work of the
farm-workers and factory-workers, respectively. There are some intriguing
questions, regarding the economic system we currently have, nobody bothers
to think about, let alone try to answer
– Who fixes the rate of payment for a
farmer, laborer etc.? How it is done and on what basis? Who controls prices,
and on what basis is it done?
Obviously, it is all done by men. Destiny,
reincarnation etc. have absolutely nothing to do with it. Allah does
not distribute wealth directly. He has provided Man with rizq. But,
the fair distribution of it is to be done by Man not by Allah! If it
is done according to the system suggested by Allah, no man will go
without sustenance. On the other hand, if it is done according to man-made
systems, human society will turn into a den of beasts!
It is not the right place to go into the
details of the Quranic Economic System. I
Quran’s
Economic System
|
have treated this very important subject in detail
|
in my works like Nazaam-e-Rubobiyat (The
System of Providence), Khuda aur Sarmayadar (God and the Capitalist),
etc. Here, I shall confine myself to a few fundamental points.
(i) The Earth, the basic source of
sustenance, is to provide necessities of life to all men. The question of
private ownership of land, therefore, does not simply arise. The Quran calls
it Allah’s
earth (11/54); “Everything in it has been created for you all “ (2/29); “We
have produced in it for you all means of life -- “ (7/10; 15/20; it is
“sustenance for people “
– (50/11); therefore, it should remain
accessible to all the needy (41/10).
The ’owners’ of land today have simply
inherited it from past men and their unfair system. In the Quranic system,
land belongs to on one. It is in the custody of society (government or
state) which organizes a system which yields optimum produce which is
distributed fairly on the basis of need.
(ii) Money
was invented to replace the barter system to make life easier. People
began to hoard money and use it to exploit their fellow men. In economic
terms, capital replaced work as the basis of return. This is the
capitalistic system of economy in which money generates money. In Quranic
terms, this is usury (interest) which is ’declaration of war’ against the
Quranic economic system (2/275-279).
In very clear terms, the Quran has dubbed
hoarding of wealth as gathering fuel for the hellfire in which humanity is
burned to ashes (9/34-35); (70/15-18). Money should circulate in society,
not among just the upper strata but like blood circulates in the body -
(59/7). Thus, in the Quranic society, no one ever possesses money (wealth)
more than what is needed (2/219).
(iii) The capacity of producing sustenance
(wealth), i.e., work varies from person to person. This difference should be
used to have various social functions performed conveniently and usefully.
This is called ’division of labor’ (43/32). Individuals should work
according to their various capacities and the produce should be distributed
on the basis of need (16/76; 16/53). It is inhuman capitalism (represented
in the Quran by the ancient Egyptian capitalist Qaroon in the
Pharoanic court) in which the concept of keeping one’s
earning to oneself thrives (28/78). This mentality is the cause of all
problems and chaos (39/49).
(iv) The Quranic economic system
is put in place by a government which is committed to implement Allah’s
laws. It is called ’The Islamic State’, in which men fulfill Allah’s
promise of ’giving rizq to you as well as your progeny’. In this
state no individual goes without the necessities of life nor anyone
possesses wealth more than what is needed.
(v) Such a state is established by men
who ’sell their selves and wealth in return for a promise of paradise
(9/111). Here (in this physical life) this ’paradise’ is materialized by the
Islamic State and in the hereafter it is done according to Allah’s
plan (مشيئة).
That, then, is the system in which no one is
complainant of their ’destiny’ for want of unfulfilled needs. No individual
is dependent upon, or in bondage to another individual --- everyone gets
‘rizq’ with respect. Sustenance is no doubt provided by wrong
(anti-Quranic) systems, but in these, the prosperous ‘haves’ become
intoxicated with power resulting from affluence achieved without having to
work for it. That destroys the society (28/58); the low-income groups fall
natural prey to ills of poverty ---- the ills which ’restrict sustenance and
they are raised on the Day of Judgment blind (20/124; 17/72). Contrary to
this, the Rizq obtained according to Allah’s laws is ‘good and
lasting’ (20/131). Individuals get more than they work for, i. e., all their
needs are met. Such a society is established so that “Allah gives
them the return of their deeds in a better way, and even more from His
bounty” --; thus Allah gives, according to His plan, without
estimates (more than you can think of in your terms!) (24/38). That is why
Allah calls Himself ‘the best of all sustenance providers’ (23/72;
62/11).
Let us now try to see who among men are likely
to establish such a state and how.
**********************************
4. He Gives Sustenance Beyond Estimate
We have just seen that:
i)
Allah created
Man and provided him the sources and means of sustenance.
ii)
but sustenance can be
obtained only by working to Allah’s
(natural) laws,
iii) the distribution of
sustenance thus obtained is quite an important matter; it can be dealt
with neither through natural laws nor human intellect; it requires
Revelation, i. e., divine guidance,
iv) Laws of Nature and Laws of
Revelation are both termed as -
مشيئة الله- (Allah’s Plan), i.
e., laws which Allah has formulated and established, through His own
exclusive discretion, for human society,
v)
In regards to rizq,
whenever the Quran uses the phrase -
من يشاء - the context will decide the
subject (Allah or Man) of the sentence. When the subject is Allah,
it means sustenance is made available according to Allah’s Plan. When
The subject is Man it means whoever follows Allah’s laws shall
thrive; whoever chooses to go against His laws, shall fall into destruction
and degrading poverty.
Sura Zumr talks about the mentality represented
by Qaroon (Korah of the Bible) and says that Man is a
strange creature. When he is in a problem, he calls out
What
من يشاء really means
|
to Allah for help, but when he is
prosperous
|
he becomes arrogant and credits his own self
exclusively for his gains. This mentality is the root of all evils in human
societies. Unfortunately, most men are not aware of it. This mentality is by
no means restricted in numbers or time. This is the capitalistic mentality.
History provides testimony to the sad truth that this is a destructive
mentality -- ’calamities came to them because of their own deeds; and
whoever among these (your people O Messenger) transgress, shall bring upon
themselves calamities because of their own deeds! (39/51).
The Quran goes on to say: “Don’t they know that
Allah increases sustenance or scales it down for whoever so desires?
This contains signs of truth for people who are convinced (of Allah’s
laws) -- “ (39/49-52). If the subject of phrase -
من يشاء - is taken to be Man (which is
my preferred view), it means whoever strives according to natural laws, gets
a corresponding amount of sustenance. If the subject is taken to be Allah,
it means that increase and decrease in sustenance occur under Allah’s
Plan (مشيئة
).
Sura Qasas illustrates this reality by
the example of Korah (Qaroon in the Quran). When people, who used
to feel envious of Korah’s riches, witnessed his plight,
Korah’s examples
|
said: “Certainly, the increase in sustenance for
His
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people is done by Him according to scale for
whoever so wishes
– (28/82).
Sura Rome: “When We (give a) taste of
bounty to men, they are very pleased by it, but when calamity comes to them
due to their own deeds, they are frustrated. Don’t they see that
Allah increases or scales down sustenance for whoever so wishes? Surely,
in this are signs for the Convinced”
– (30/36-37).
Sura Ra’ad
talks about men who violate the contract they have had with Allah by
dividing up mankind in groups, are destined for destruction -- “Allah
increases or decreases rizq according to His Plan -- “ (13/26).
Sura Beni Israel talks about good social
behavior and says: “Certainly, your Provider increases or decreases
sustenance according to His Plan (مشيئة)
“ (17/30-33).
A Society established on Quranic
principles has its economy based upon
What is Anfaaq ?
|
anfaaqq (proper
spending for greater good of society).
|
This Quranic term is quite meaningful. Its
basic root is n-f-q (ن
ف ق ). In the older days, money was
usually stored in string purses (with only one opening). Naifaq was a
purse with two openings. This should explain anfaaq, i. e., an
economic system in which money keeps flowing and is available to all the
needy,. This availability must be ‘in Allah’s way’ (سبيل
الله), i. e., keep one’s
earnings available for the needy entirely free of any charge. Therefore,
Sura Baqara says: “They ask you how much they should keep available.
Tell them: all which is over and above your needs! (2/219). Such an economic
system has been compared to a good crop which yields hundred-fold from just
one seed. Verses 261-267 of Sura Baqara sing praises of anfaaq
in Allah’s way. Elsewhere, it is referred to as ‘giving a loan to
Allah’ which is repaid with huge returns (2/245). Sura Saba says:
“Tell them that increase in, and scaling down of sustenance is done by my
Preserver for His People according to His Plan. Whatever you spend properly,
will come back (many-fold); and Allah is the best of sustenance
providers” –
(34/39).
We have seen that there are two aspects of
increase / decrease in sustenance (rizq), i. e., to obtain it from
the earth according to natural laws, and to distribute
Sustenance ‘without estimates’
|
It according to permanent values
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established by Allah. This will ensure
rizq ‘beyond calculations’ (بغير
حساب ). We have also seen that ’without
estimate’ does not mean without regulation. It simply means that the result
is beyond your (men’s ) expectations and estimates. It has been experienced
in Pakistan. Until a few years ago, the old methods of farming yielded an
average of 20-25 ’maunds’ (1 manud = 80 kg. Approximately) of
wheat per acre of land. When the country adopted modern methods of
agriculture (farm machines, special seed, fertilizer, proper irrigation
etc.), the yield multiplied 4 to 5 times! But then the vices of the
capitalistic system began to show. Price of wheat fell and that of other
consumer goods rose. Less wheat sold and it started to be smuggled out of
the country. Consequently, prosperity vanished and poverty came in. If the
country had distributed this ’without estimate’ rizq according to
Allah’s guidance (as it had been produced), the society would have had
’rivers of milk and honey’. The Quran has quite comprehensively presented
this fact. It says that when a society is administered by people who are not
taken in by individual interest, they uphold Allah’s law by taking on
the responsibility of providing sustenance (necessities of life) to people
and are always mindful of the destructive consequence of a wrong economic
system, the society is rewarded by Allah in a nice way due to their
own deeds, and their wealth is increased by His bounty, and Allah
gives limitless rizq to whoever so desires --- (24/38).
The group of Muslims in the first era of Islam
were economically not very well-off. Their opponents (Chiefs of the
Quraish tribe) used to make fun of them that the
The Convinced of the First Era
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destitute were hoping to overcome the
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Roman and Persian empires. Allah said in
the Quran that they (the Quraish) simply did not know the reality. The group
of Muslims had committed themselves to Allah’s Plan. As a rule, this
plan initially requires a lot of hard work
– hunger, destitution, loss of life and
property, destruction of corps etc. have to be faced (2/155). But,
eventually, Allah gives limitless rizq according to His Plan
–(2/212). History stands witness to this
in the case of the Muslims rising as a nation. They were able to say us:
“Verily, You give limitless rizq according to Your Plan!”
– (3/26).
By now, the Quranic concept of phrases -
من تشاء ، من يشاء - should be quite
clear. Nonetheless, I wish to cite two verses to further clarify their
meanings. (1) Sura Shora: “Allah is kind and generous to His
people. He gives sustenance according to His Plan --- whoever desires
benefits of future (long-term), We increase his yield for him; whoever
wishes to have immediate (short-term) gains, We give him that yield
accordingly and he has nothing coming in future (because the distribution of
rizq is not done according to Allah’s permanent values)
– (42/19-20).
(2) Sura Yaseen: “When they (the
Dissenters) are told to spend for greater good from whatever rizq
Allah has given them, they say to the Convinced: Should we feed those
who would have been fed by Allah if He so wanted? The response was:
“Surely, you are obviously not on the right track! “ (36/47) meaning thereby
that “Allah gives sustenance according to His Plan“ means that men
have to arrange for sustenance of men.
========================
“Allah has made some of you better
than others in rizq“ – (16/71)
Before moving on, I must explain two verses
which, if seen superficially, appear to support the concept of Compulsion.
One of the two is 16/71, given in part above. Apparently, it means to say
that we observe that certain individuals and groups (nations) are more
prosperous than others; therefore, the idea of Compulsion must be right.
First of all, the true meaning of
(الله فضل ) (Allah has blessed
should
Meaning of Bounty
(فضل)
|
should be seen. This particular phrase like some
|
others we have already seen, e.g., “Allah
seals their hearts shut “—simply means that His blessing with His bounty
happens as a result of Man’s deed and according to His established laws (the
reader may recall verses 17-21 of Sura Beni Israel, which
eventually says: “See how We better some than others”
It Results from Man’s Own Deeds
|
(17/21) the emphasis is on the how of it.
|
It all happens as a result of men’s actions.
The second of the two verses is 43/32 which
appears (conventionally) to say: “In this world’s life, We allocate
people’s means of living; and We upgrade some over
We Distribute
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others -- “ 43/23). In principle, this verse
should also be
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interpreted on the lines of -
فضل - in the previous verse. After
‘allocation’, the use of the term ’upgrading’ is made clear by the verse
6/133 which says: “All grading is done according to deeds” -- . This is
supported by other verses like Sura Nisa (The active have higher
grades than the passive
– 4/95); and 9/19: “Migrants and
Strivers have high grades than water-suppliers to pilgrims or decoraters of
the Holy Mosque.
The reader may be reminded of the two
constituent factors of obtaining sustenance from the earth:
Two Basic Factors of
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(i) The natural sources of Earth (light, heat,
air,
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Earning Sustenance
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water, and land etc. ) which are available to Man
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absolutely free (Allah’s bounties). The
Earth has a variety of climatic and geographical conditions affecting the
production of rizq. Man has little or no control over these various
conditions.
(ii) Man’s
input --- it depends entirely on Man’s will and effort.
The ‘allocation’ of rizq is
dependent upon a combination of the two above
Difference in People’s
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factors. Regarding individuals, we commonly observe
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Capacities & Abilities
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differences of capacity and ability, which are caused
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|
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by the factors like the following:
(i) Certain mental disorders
inherited genetically.
(ii) Certain physiological
disorders developed during pregnancy.
As pointed out earlier, these disorders and
deficiencies are natural Medical sciences are gradually progressing in their
prevention and treatment. It is difficult to foresee a time when all
individuals will have equal potential. However, the fact is that such
medical conditions are in no way unchangeable destiny of
individuals.
(iii) The formative years
(early childhood training, education and environment).
(d)
The conditions
available for children’s development, i.e., schools, syllabi, healthcare,
psychology, etc.
(e)
The questions of
supply and demand, and facilities available and their use, etc.
Obviously, the factors mentioned above pertain
to society where an individual cannot control all of them. They are under
compulsion by social restraint created and controlled by other men, not
Allah! Since the establishment of a fair society has also been termed
’Allah’s bounty’ by the Quran, individuals getting benefits and
advantageous position in such a society is also a ’bounty of Allah’.
Therefore, earning of sustenance comprises of the following two factors:
(1) Human input, and
(2) Allah’s
bounty (either natural sources or social benefits)
The question, then is: who is responsible for
an individual or a group falling behind others in life as result of a
shortage of ’Allah’s bounties’ ? The Quran
Society is responsible
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holds human society responsible for it. In a Quranic
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society, the variance in status, or conditions
in general, are too small to matter. The Quran proposes a global united
fraternity of men. In a divided world, every group tries to get ahead of
others, by hook or crook (16/92). In a globally one society, people who may
have better ‘bounties’ than others do not oppress other men: “He is the one
who gave you succession of the Earth, and what you’ve been given!” (6/166).
In a fair system, Allah’s bounties are used for universal good:
“Whatever is good for (all) mankind, shall survive and stay on Earth “ ---
(13/17).
Regarding individuals, the Quran proposed a
system in which they are not affected by the difference in capacity and
ability. These differences shall be used for division of labor alone -- “So
that people can work for one another”
– (43/32). The economic disparity is to
be taken care of thus:
“ It is true that people vary in potential to
earn the sustenance. But bad individuals take advantage of the unfair social
system and keep to themselves, as their personal possession, whatever bounty
they get and do not return it to their sub-ordinates who stand in need of
it. How can they misuse Allah’s bounty ?”
– (16/17).
They should know that they on their own could
never have obtained that wealth --- a combination of natural resources,
social setup and other working men, have all contributed to it. “ Allah’s
bounty is not your possession” -- (16/53). It is to be used for the poor
and the needy as a matter of right
– (70/23-24).
As to the question of social respect,
the Quran founds it not on wealth, but,
Criteria for Respect
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according to ‘ the permanent value system’ :
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1. Each and every human being deserves
respect just because of being human. --- (17/20).
2. Status in society depends upon one’s
input and personal character and qualities --- (6/133).
3. The one who upholds and follows
Allah’s laws the best of all is the most respected one --- (49/13).
Therefore, the differences of capacity and
ability do not affect individuals in the Quranic social system. It all
happens because of unfair societies human beings create for themselves and
erroneously blame it on Compulsion.
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