 |
Complete Books of Allama Muhammad Yousuf Gabriel
|
The Basic Principles
of Islamic Economy
INTRODUCTORY BOOKLET ON ISLAMIC
ECONOMY
BY
ALLAMA MUHAMMAD YOUSUF GABRIEL
TRANSLATED BY
M.ILYAS MALIK
PUBLISHED BY
ADARA AFQAR GABRIEL {OQASA}
Quaid e Azam Street Nawababad Wah Cantt
Distt Rawalpindi
Pakistan
www.oqasa.org
oqasaorg@gmail.com
Forewords
Though this book- The Islamic Economy’ Compiled by Allama Yousuf
Gabriel, seems a booklet yet it provides its readers a refulgent economic
system. The basic unite of this system is ‘DAULATAH’, an Islamic term that does
not mean ‘wealth’ at all. It is an objective of other Islamic terms known as
brotherhood, equality, forbearance and liberty. It is the instant of mutualism
and humanism. It actuates the readers on inhibition and sacrifice. As Islam is a
practical religion, so is Duluth. It is an injunction to control inflation. This
recipe is not only for the Muslims but also for the all societies and creeds
throughout the world. It creates the spirit to have faith in one God and the
life hereafter. It is an accusatory code of economic system and it inspires to
act upon moderation. Moreover, it commands to refrain the monopolization of
capitalism, imperialism, feudalism and autocracy because of the fact that all
human beings belong to Allah, the Almighty. So Islamic Economy is peerless that
prevails miracally all other economic systems of the world.
May God bless Allama Sahib with heavenly home for this attempt for
the survival of human race!
{Muhammad Ilyas}
This introductory book on Islamic Economy attempted by Allama Yousuf
Gabriel is a stunning success on account of its principles extracted with the
reference of the Holy Quran and rationalization of the decisions accomplished by
the Holy Prophet P.B.U.H and the four caliphs. It provides the readers unrivaled
economic justice to avail themselves of the equal probability of cerebral and
corporeal demands besides medical and spiritual needs. In short, it is an
anodyne remedy of human sorrows and anguish. If a community universalizes these
economic principals painstakingly, all social evils will confiscate by it
because economic discrimination indicates a backward and contaminated society.
{FAIZAN}
We deem that Islam is a universal religion and inclusive code of
life because it has encircled each and every phase of human life. However, some
diverse aspects acquire different characteristics and the way of condemnation is
according to their basic traits. Islam has two main aspects, reliance and
worldliness. The phase of faith has been unveiled from Alfa to omega since then
the Islamic history. The second facet of Islam is worldliness and the objective
of this feature is economy, which remains unpredictable. No doubt, Islam is a
unique religion and every thing has been mentioned in it meticulously but
accomplishment of some laws is gradually according to the suitability of state
of affairs. The variation is only that the economic affair depends upon
long-term plans while the economic principles have been derived from the Holy
Quran and the Sunnah of the Holy Prophet.
Very likely, the anthology of all economic laws for all ages up to
the Day of Judgment was intricate in view of diverse economic arising in
different ages in the age of Prophet hood.
It comes out while assessing the focus that execution of the rules
was essential increasingly whereat it may harm Islam in the preliminary juncture
because of the extreme enmity against Islam but the reason for the slow and
steady implementation is offered by the example of seed which has all persona of
a tree but gradually.
Further, man is a part of whole, called by us universe. The aspects
of universe are two, spiritual and material. Because, Islam is a universal
religion, and the universality of the universe is present in Islam. The
spiritual aspect of universe and the faith aspect of Islam will linger constant
up to the Last Judgment and life hereafter as well. The matter of grasping side
of universe is dissimilar.
This side of universe appeared steadily and is variable momently and
will culminate one day for the cause of changeability. On the same prototype,
the principles of Islamic economy were implemented. If the culmination of
Caliphate and the initiality of Mulukyat had not happened, the economic
principles would have remained changeable.
Supposingly, the scientists claim that the earth we live on was ablaze mass of
fire. If it is true, there were only thermodynamics principles. Then they claim
that it began to cool steadily even it began to rain. If this theory is
admitted, then the rules would be of metrological and then botanical and on the
birth of human and animals, the rules of zoological would be implemented. Then,
it has to admit that all such rules were present in the Holy Book. On the same
pattern, the principles of economy had been already present in the Holy Book,
the Quran and the Sunnah. For the validation of this subject, an example of
slavery is adequate.
Slavery, as it was in the time of ignorance was not accepted to
Islam even for a day, at all but, the commands in opposition to it revealed
gradually because they might create a niggling situation, but environmentally,
such organism was created that the blight of slavery vanished and equality
prevailed. A question rises about the method. The retribution for some crimes
was to get slave free. After that, some amount of wealth was suggested to get
freedom if both, the master and the slave agreed.
Even then, the verse was revealed that the amount collected by ZAKAT
could be spent to get the slave free.
And then Allah’s command that feed your servants with the same food you yourself
eat and give them clothes you yourself wear. But, soon after the end of
Calliphate, the Muslims gave up that peerless economic system which was not less
than a tragedy.
For the believers, the scientific theory was mentioned only by the
way of supposition despite the fact that Allah has created this universe in six
days according to the Holy Quran. Now, I request to pay full attention what I
want to say. Ignore, what I am, where I am, but I can never see my nation
astray.(The Author}.
The elementary Principles Of Islamic Economy
The set of guidelines of our belief is
that what so ever the world and in the world, is in the ownership of God because
He is the only creator. Man is martal. Man’s life is impermanent and uncertain.
Man comes and departs, neither gains nor loses. The concept to be put under
discussion is’ possession’. Very likely, the concept of such possession, which
only suits to Allah, may create in man’s mind and heart. If it happens so, it
will be considered a ‘Tyranny’ because of the fact that man is violating or
deviating the unity of Allah and the belief in the life hereafter, which is
permanent.
Behold, in each street, village, town and city in
Pakistan and other Islamic world, there is a Farroh whose worshippers are
present around him in different positions. Some one is standing before him
tying his hands, some one is bending before him and some one has fallen on his
feet. So this situation is intensively sorrowful for the inhabitants of
Pakistan, which is known as the torchbearer of Islam. And it is an admitted
reality that Islam is to remove ‘Tyranny”, not to adopt it. The Islamic concept
of ‘unity of God, as a faith, is to struggle against the person challenging
God’s system Until the concept of possession like Farroh’s is present, and if
steps are not taken for its removal, our economic, social, religious, moral and
political situation cannot be bettered. Allah prohibits this infidel economic
system that concludes an eternal curse.
The second concept of “Possession’ is Jewish which is
endless. In this concept, man is not bound to collect wealth or to act upon
equality, brotherhood and forgiveness. Usury is the inhaling spirit of this
system. This system is found in its full swings in the capitalist and feudalist
countries in the world.
The Third concept of possession is Islamic
concept.
The earliest Muslims were so convinced of the sublime
nature of the Holy Quran and the excellent character of the Holy Prophet {P.B.U.H}
that they did not need any other proof. Apparently or disapparently, a Muslin
confesses that the world, and whatsoever in the world is, even his own existence
belongs to Allah, The Almighty.
The fact is that,
What so ever, a man earns or produces belongs
to Allah and the luck of a man is temporary and conditional for a time he is
alive. Moreover, he deserves from his wealth only the same what fulfills his
general needs. Except that, whatsoever he possesses, is the fraction of the
persons who have been deprived on account of some reasons known by Allah. It
means that as a test, a part of handed property for some people has been
delivered in the hands of other persons whether they pay or not this right whom
it deserves to. All the Muslims on the earth are one brother hood and are like
the same family and they are the equal cohorts in God’s blessed wealth according
to the values of brother hood and equality.
What we are to know that all living things on this earth have allocate
characteristically from God’s blessed treasure but man’s matter is required a
such economic system wherein equality values can be put into forth accurately
from individual to collective so that Tyrannical salience can be nipped. So, it
is averred that Islamic economic system prevails miracally all other economic
systems throughout the world because of it’s refulgent principals that consist
of charm of collective relations, individual rights, righteousness and
equilibrium. Let’s come to the point. Though Islam
pays a person the right of handed property and does not have confines on it yet
it disfavours the wealth gyrating only in the hands of riches. Apparently, it is
contrariness but wondrously makes adjustment between these two different
theories. The only key for the elimination of this controversiality is
moderation which is the fundamental of Islam. Besides this, there are four other
principals known as lenience, impartiality, brotherhood and liberty. The mutual
attraction of the above-mentioned ethics is the spirit of Islamic economy. Where
‘ autonomy ‘ pays the right of handed property and does not have limitation on
it, there, tolerance will demand for the inadequate right of one’s wealth as one
can carry out one’s requirements easily. Equality pays the scale of mutual
equation and brotherhood provides the spirit to bear the shock of sacrifice of
wealth and actuates to scarify too.
Regarding all these things, it comes out
that average annual income of middle group of a nation will be standardized and
the surplus will be taken back in the form of taxes to spend on the persons
below this standard so that they may be lifted up to the fixed standard. This
group of people pertains labourers and servants etc. Zkakat’ which is the
blooming flower of Islamic economy for disable persons will be arranged
separately. The salary of servants and labourers will be fixed in accordance
with the ratio of wealth taken back from the persons above that standard. In
this regard, as much wealth will be taken back, as the salary will be raised.
Under this system, neither complaints nor dearness will take place. The whole
nation will take the shape of a family. The fixed average standard of the nation
is variable. If the country economy rises, the whole nation will be benefited
equally. If country economy falls, all will be equally affected. The point to
achieve this object, the implementation of boundary will not affect one’s handed
property rather the annual income or profit. This system is called “DAULTAH”.
Regarding this system, all demands like liberty,
equality, brotherhood and tolerance will be fulfilled. Because brotherhood
pertains goodness, hence, a person who earns ten lacks annually and deposits
nine lack and seventy thousand in the national treasure, acts upon the passion
of brotherhood. More ever, equality is an Islamic term witch can’t be defined as
rivalry. It means to endow with a person equal probability of intellectual and
spiritual development besides medical and physical needs and fundamental rights
regardless colour or race.
Of course, Allah keeps in esteem only him
who acts upon piousness. The dogma of ‘Oneness’ is the basic creed of Islam and
equality is the reflection of it. It is the sign of removal of tyranny. The
theory of equality is such a spirit, which is running through each and every
sphere and aspect of life. A point to overcome all economic problems and issues
is “MODERATION” which is refulgent characteristic of Islam. For the achievement
of this purpose, a line should be drawn at an average level between rivalry,
which is quite unfeasible, and discrimination. This line will be called an
Islamic equality. This point is adequately supportive and it will actuate on
candidly division of wealth according to the Holy verse ‘Allah bestows countless
whom He wants’. The explanation of this verse is. Allah is the only power that
bestows all of us, and it may be less or much. Man has been put into a test in
both states of affairs and man is unable to judge this viewpoint but Allah, The
Almighty. Though, a little knowledge that man understands comes out after the
age of poverty or affluence. The other philosophy of this verse is that neither
wealth on a large scale is the sign of pride or is not due to a special virtue
nor poverty is the sign of curse. The real purpose of this verse is that
nonbeliever should not saunter the poor Muslims on account of poverty because
these poor Muslims will get better place in the life hereafter. This verse
negates the thought that the riches as well as their wealth are above law and
they are not culpable. In fact, poverty is for gratification and richness is to
help the poor because both are the blessings of Allah, The Almighty.
According to the Holy verse, the both should be
helped. The poor may suffer from infidelity for the cause of poverty and the
rich may become Farroh. In other words, wealth earned by anti Islamic means, is
inequitable. Further, the awareness is needed to awake that man has been given a
test in the both conditions because the human life depends upon mutual service.
So on the principles, the universe is, if rivalry is brought to forth in one’s
mind, is a conflict because of impossibility.
Logically, if it is thought that the universe wherein
we are, is working like an automatic man made machine, is an illusory. The
negation of this logic is faith. The fact is that there is a power that is
controlling it. The power is Allah.
For an example, it rains. Sometimes, it rains heavily
and occasionally, it hales and snow falls. No time boundary, no seasonal
condition. Anyhow, physical and chemical causes effect this system but we are to
think for a moment who brings these seasonal changes. Sometimes it rains after
months and sometimes it passes years and sometimes-continual while the pullies
of a machine work according the setlines. Not only this but the same
surroundings and the same atmosphere should be in the rain time when it rained
before while it is impossible because it is the sign of an automatic machine or
rivalry. Further, all of the human beings should be same in size, shape and
colour.
The objective of the subject
No doubt, this world is full of colours and charms but
the world hereafter has been arranged with the richest colours and charms beyond
man’s imagination with the reference of the Holy Quran. All of the things in the
universe have no choice but to obey Allah. But, man’s matter is different
because he has been blessed with knowledge and will. It is upon one’s wish, if
one desires for this world, is bestowed by God and he enjoys this world without
feeling any guilty and does not care other brothers, and if he longs for the
life hereafter that is ever lasting where are no sorrows, no worries, no think
of livelihood or dresses or any thing else that one will desires.
So, for that world, man has to do such
deeds, which can be awarded, otherwise, he will be thrown into the blazing fire
of hell. In some religion, the reward in the life hereafter is due to monkery,
but in Islam, one can hope for better home rather monkery, because Islam calls
this world, the field of the world hereafter. So we should think of that world
and ignore this mortal world. We should act upon humanity and think other people
our brothers, because they as well as belong to Allah.
|
| |
|
 |
