This group of articles is directed towards securing a reasonable standard of living for everyone through proper education, appropriate and adequate training, availability of work, gainful employment, so that human personality may have full opportunities of development, human dignity be safeguarded and human life become progressively fuller, richer, healthier and happier. Most of these objectives are covered by the social and economic values sought to be inculcated and promoted by Islam, a brief summary of which has been set out earlier. The rest spell out these values in specific detail, the need having been manifested by current social and economic systems.
In Islam all these are part of a more comprehensive pattern which includes moral and spiritual values also, as is bound to be the case with any pattern of values sought to be inculcated and promoted by a religion. In fact Islam treats social and economic values as complementary to moral and spiritual ones, and that is why the former have been expounded in such detail and have been sought to be fostered as part of a comprehensive pattern.
For instance, though the Prophet chose to live not merely a simple but an austere life, he warned against extremes of privation as likely to affect a person’s moral and spiritual evolution. “Safeguard yourselves against penury, for it might tend to push a person into disbelief .” For the same reason he said: “There is no monasticism in Islam,” basing himself upon the Quran (57:28).
Islam inculcates the acceptance of life and the beneficent use of all Divine bounties. “Who has forbidden the adornment of Allah which He has produced for His servants and the good things of His providing?” (7:33). At the dawn of human history it was laid down that all men shall be entitled to food, clothing and shelter. “It is provided for thee that thou wilt not hunger therein, nor wilt thou be naked, and that thou wilt not thirst therein, nor wilt thou be exposed to the sun” (20:119-120). This was the beginning of human society.
Islam put into practice the first effective concept of the Welfare State. Within a few years of the organization of the first Islamic State, the provision of basic necessities for everyone was asssured. Not only was the State fully conscious of its duties in this regard, but individuals were also keen to perform their obligations towards the widow, the orphan, the needy, the captive, the debtor, the neighbour and the wayfarer. Long before the general diffusion of prosperity had reduced the need and multiplied the resources, public as well as private, available for meeting it, the Prophet’s exhortations and his own example had so stimulated and sharpened the concept of human brotherhood among the Muslims that sharing their all, even in the midst of adversity, became an outstanding Muslim characteristic. The Prophet had suggested that in case of extreme necessity it would be well to follow the example of the Ash’ari tribe “who, when confronted with shortage of provisions, collect all they have and divide it equally among themselves. So, they are of me and I am of them.”1 The Quran bears witness that these exhortations were taken to heart by the Muslims. Of the Ansars of Medina and the early refugees settled in Medina it says: “Those who had established their homes in this city before the newcomers and had accepted the Faith. love those who come to them for refuge, and find not in their breasts any desire for that which is bestowed upon the newcomers but prefer them to their own selves, even though poverty be their own lot. Whoso is rid of the covetousness of his own soul -it is these who will prosper” (59:10).
By the time of the Abbaside Khilafat there was scarcely anyone to be found in any city of the Muslim domains who was in need of, or was willing to accept, charity. This was symptomatic of the tremendous revolution that had already been achieved in all spheres of life—social, economic, intellectual, moral and spiritual. Science, art, learning and philosophy burgeoned forth and permeated every layer of society. History, poetry, song and fable all bear witness to it. This is proof that Islamic values, as set forth in the Quran and illustrated and expounded by the Prophet, had been put into effect and had borne rich and plentiful fruit.
The basic objectives of these articles were thus achieved to a high degree under the Islamic system in the conditions that prevailed thirteen centuries ago. Some of the specific details set out in the articles are designed to meet conditions and needs which have emerged and manifested themselves in recent times. The larger objectives are still the same and, as already shown, Islam is in full sympathy with them. If any of the means and methods set forth in these articles are found to be out of step with Islamic values social, economic, cultural, moral or spiritual-alternative means and methods, more in accord with those values, can be availed of for the purpose of achieving the agreed objectives.
1 Bukhari II, Sect.: Oppression, Ch.: Sharing food.