Islamic Economics Is About Solutions Theology Religion Essay Example
Islamic Economics Is About Solutions Theology Religion Essay Example

Islamic Economics Is About Solutions Theology Religion Essay Example

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  • Pages: 16 (4253 words)
  • Published: October 8, 2017
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Muslim economics focuses on resolving economic problems in everyday life through adherence to Shariah principles. From a Shariah standpoint, implementing Islamic economic solutions within a Shari'ah-compliant institutional framework is deemed most effective. It should be emphasized that the applicability of these solutions extends beyond Islamic societies and encompasses various other contexts. The Shariah perspective sheds light on institutional arrangements often neglected in scholarly debates.

According to the Islamic worldview, life is a test for humans. Allah SWT granted humans free will and the ability to own property, allowing them to possess and transfer property rights. So, how can millions of economic agents exercise their free will in this process? The answer lies in the establishment of a market.

It can be concluded that the Shari'ah mandates a market-based economic system, as supported by numerous Hadiths regard

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ing different types of transactions and the foundations of the first Islamic economy established during the time of the Prophet SAAWS and his successors. Additionally, it should be noted that Allah SWT is the original and ultimate owner of everything in the heavens and on earth. As a result, when individuals engage in exchanges, Allah SWT is always involved as a third-party. Therefore, His intentions also play a significant role in determining how transactions are conducted.

The Divine Will provides us with general rules for allowable exchanges and detailed regulations for various transaction norms. These rules include obtaining free willing consent from all stakeholders, not trading items without a Shari'ah-recognized claim, avoiding obscure elements in contracts, not engaging in qimar (gambling), and refraining from riba (usury). The principle of no qimar means that all economic exchanges must involve a quid pro quo. Likewise,

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the principle of no riba ensures that loans, debts, and similar transactions must be conducted on an equal basis in terms of exchange units. Within these constraints, individuals can engage in trading, renting, partnership-based exchanges, lending, and numerous other transactions. This list also encompasses more complex situations involving multiple exchanges among multiple parties, both at a specific point in time and over time. The possibilities are virtually unlimited.

One can envision a hypothetical economic system resembling the modern one, where individuals, businesses, and companies operate for themselves and others. Market indicators would be impacted by product alternatives and the number of participants on both sides of supply and demand. Regarding financial transactions, Islamic principles have implications. While institutions like banks may still serve economic functions, there would be some differences compared to the current scenario.

Banks would no longer solely serve as financial intermediaries that borrow short and lend long. They would become economic actors, engaging with entities that have surplus resources in two ways. Firstly, they may offer interest-free deposits to those who prioritize the security of their money and flexibility in its usage. Secondly, they would enter into partnership agreements with fund owners who are interested in earning a return on their investments. On the financing side, the restriction of "no involvement" would prevent banks from providing credit to clients who are free to use it as they see fit.

This paragraph emphasizes the need for Banks to actively participate in the transaction process at a local level as traders, providers, and partners. Additionally, it suggests that the introduction of Sharia-based divisible and tradable financial instruments will enhance the Islamic money market by bridging the gap

between bank funding and its utilization by beneficiaries. This will also foster a closer connection between financial and real flows within the economy.

The Objectives of an Islamic Government

It is our duty to strive for the establishment of a Muslim government. Our initial step towards this goal is to expand our case; this is where we must begin.

In the course of history, various communities have come together to establish common purpose and pursue their objectives. As time progressed, these communities increased in both size and influence, enabling them to challenge and overthrow existing structures of power. A notable example is when Muhammad Ali Mirza's autocratic rule was overthrown and a system of government based on a constitution was put in its place. Initially lacking military strength or weaponry, these movements relied instead on disseminating their ideas and goals. The oppressive actions of those in authority were condemned, arousing awareness among the populace regarding the injustices they endured. Gradually, these movements garnered support from all sectors of society, empowering individuals to accomplish their aspirations.

Despite lacking a state or ground forces, you still possess the means to disseminate your message, as the enemy has not completely stripped them away. While educating others about idol worship holds importance, our primary focus should lie in the political, economic, and legal dimensions of Islam. These areas demand our utmost attention. It is incumbent upon us to promptly implement these aspects to establish an authentic Muslim governance. We must propagate our message, enlighten the masses, and persuade them of its authenticity. This will initiate an intellectual awakening that will permeate society. Gradually, it will culminate in the formation of a disciplined and

devout Islamic movement that shall rise up and institute a Muslim government.

Propagation and direction are our main and crucial activities. It is the duty of the clerics to spread faith and educate people about Islam's beliefs, rules, and institutions. This aims to prepare society for implementing Islamic law and establishing Islamic institutions. According to tradition, the successors of the Holy Prophet educate people by imparting religious teachings. In light of current circumstances, this responsibility is even more important as imperialists, oppressive rulers, Jews, Christians, and materialists all seek to distort Islam's truths and misguide Muslims. Our responsibilities for spreading faith and education are now more significant than ever before. Today we observe that Jews (may God curse them) have tampered with Quranic texts in copies produced in occupied territories.

It is our duty to prevent this unreliable interference with the text of Qur'an. We must protest and make people aware that the Jews, along with their foreign angels, oppose the very foundations of Islam and aim to establish Judaic control worldwide. Given their cunning and resourcefulness, I dread the possibility - God forbid! - that they may one day achieve their objective and that some of us, through our apathy, may allow a Jew to rule over us. May God never let such a day come! Simultaneously, there are numerous Orientalists acting as propaganda agents for imperialist powers who actively seek to distort and deny the truths of Islam. These agents of imperialism are present throughout the Islamic world, diligently enticing our youth with their malicious propaganda.

The churches, Zionists, and Baha'is in Tehran are running centers of evil propaganda that aim to distort and make Islam

irreligious. These centers are causing our people to abandon Islamic teachings. It is our duty to destroy these damaging centers. Merely possessing Najaf is not enough; we must take action instead of mourning in Qum. The younger generation in the religious establishment needs to awaken fully and keep God's commandments alive. Focusing on trivial matters has prevented many from fulfilling their important responsibilities. Support and save Islam! They are destroying it by distorting its laws and the name of the Most Noble Messenger(s). Imperialist agents, both foreign and local, have spread throughout Iran leading our children astray from serving Islam in the future.
Help protect our youth from this peril! It is your responsibility to impart the spiritual knowledge you have acquired and educate others about the subjects you have researched. Take on the task of enlightening and teaching individuals with the wisdom you possess.

The bookman or the faqih is praised and honored in tradition because they are the ones who make the rules, philosophies, and institutions of Islam known to the people and teach them about the Sunnah of the Prophet. Now, we must focus our efforts on spreading and managing Islam more comprehensively. It is our responsibility to dispel any doubts or misconceptions about Islam that have been created. Until we have eradicated these doubts from people's minds, we will not be able to achieve anything. We must emphasize the importance of dispelling these doubts about Islam to ourselves, as well as to future generations. Many people, even highly educated individuals, have developed these doubts due to centuries of false propaganda. We need to introduce people to the worldview, social structure, and form of

government proposed by Islam so that they can understand what Islam truly is and what its laws entail.

Gradual Change

If we truly desire to witness the application of our Islamic Ideal in the world, we must not overlookthe fundamental principle that all things change gradually, even if it seems impossible for significant changes to occur in a person's collective life.

The likelihood of a change being temporary increases as it becomes more sudden. To ensure lasting change, it is important to avoid extreme biases and unstable attacks. The revolution led by the Holy Prophet in Arabia serves as a remarkable instance of gradual change. Regardless of one's understanding level, whether deep or superficial, those familiar with the Prophet's accomplishments are aware that he did not immediately impose the entire Islamic legal system.

The population was increasingly prepared for their execution. He began by teaching the basics of Islam and convincing people to live a righteous and sacred life. Those who accepted this message were trained to believe in and practice the Islamic way of life. The Prophet (peace be upon him) further established an Islamic state in Madinah, aiming to align the entire country's way of life with Islamic principles. Once this objective was largely achieved, he (peace be upon him) seized political power and launched a comprehensive campaign to revive and restore the collective life of the community based on Islamic ideals. This was a goal he had been striving for solely through preaching and persuasion[5]. He (peace be upon him) introduced a new education system primarily consisting of verbal instructions tailored to the circumstances at that time, while also implementing an extensive plan to reform

society in terms of morals, economics, and culture, seeking to uplift the discredited society of his era.

In line with advancements in his field, the Prophet (peace be upon him) replaced the behaviors of the "Age of Ignorances" with new, sensible, and civilized political orientations of human behavior and mode. Through a careful study of the Qu'ran and the Hadith, it becomes evident that the Prophet implemented a steady and remarkably effective progress. It is noteworthy that the Islamic jurisprudence of heritage was only applied in the third year after the migration (hijrah). The prohibition of wire was gradually established, with its absolute prohibition taking place in the eighth year after hijrah.

Similarly, although concerns about immoralities of involvement arose early in the Meccan life (before the Holy Prophet migrated to Madinah), it did not become forbidden until the 9th year after Hijra when the entire economic structure of the Muslim society had undergone significant changes and the new community order had been firmly established. The ongoing application of instructions and guidelines regarding marriage and divorce was finalized in the 7th year after Hijra. The implementation of a criminal code took many years and was completed in the 8th year after Hijra. As we all know, the British people did not make the mistake of changing the entire organization of Indian life, including its legal structure, all at once. The courts had Qadis to decide cases in accordance with Islamic Shari'ah, which only applied to matters concerning Muslims, while at the same time adopting laws of their own.

The Britishers took around a century to replace the Islamic Shari'ah with their own legal code, despite tolerating it for

a long time. The Islamic Shari'ah was the dominant law before their arrival, and it was difficult to eliminate existing customs and fully westernize the country. As a result, the Islamic Shri'ah continued to be influential for a significant period after British rule was established. Even today in Pakistan, if we want to replace the entire system created by the British and build a new one, it cannot be achieved simply through a parliamentary measure or official declaration. It requires a well-planned and comprehensive effort due to its immense responsibility.

To illustrate the point, our educational system needs a complete overhaul. We currently have two types of educational institutions in our country: modern secular schools, colleges, and universities; and traditional religious 'madrasahs'. However, neither institution is capable of nurturing the skills required to succeed in a modern Islamic society.

Modern secular institutions lead to individuals who lack a fundamental understanding of Islam and its laws, while traditional schools have become excessively conservative and disconnected from the contemporary world. However, an even greater challenge arises from living in an unfamiliar environment devoid of Islamic principles for an extended period, which has significantly impacted our cultural, moral, social, and economic life. This situation deviates greatly from adhering to Muslim standards. Given these circumstances, abruptly altering the country's legal system would be unproductive as it could result in a complete breakdown of society's overall structure and leave the legal change vulnerable in a hostile environment.

Therefore, it is crucial and unchangeable that the necessary reform should be steady, balancing positively with changes in cultural, moral, societal, and economic life nationwide. By examining the examples mentioned above, we can understand that whether

Islamic or non-Islamic, a way of life can be adopted by society when there is a clear objective and a strategic plan to achieve it. The Islamic revolution initiated by the Holy Prophet (peace be upon him) was the result of years of effort in preparing individuals suited for the cause and transforming the perspective of the people through the teachings of Islam. In addition to all this, the organization system of the state of Madinah played a vital role in reviving the culture and implementing Islamic laws.

The Correct Procedure of an Islamic Country - Pakistan

It is universally acknowledged that Pakistan was established as an Islamic country, with the aim of restoring the glory of Islam. Therefore, it is crucial for Pakistan to play a constructive role in shaping the Islamic way of life. The first step towards achieving this goal is for Muslims to fully embrace their faith. However, it should be noted that while Pakistan is a Muslim ideological province, it continues to function on secular principles inherited from the British colonial era. To rectify this, our Constitution Assembly should unequivocally declare that Pakistan's authority belongs solely to God, and that the country will govern as His representative. The fundamental law of the land should be based on Shariah (Islamic law), which has been passed down to us through Prophet Muhammad (peace be upon him).

All Torahs that do not comply with Shari'ah (Islamic jurisprudence) will be repealed or modified to align with Islamic laws. No laws conflicting with Islamic jurisprudence will be enacted. The state, in carrying out its power, must not disobey or overlook the boundaries set

by Islam. This declaration will have a profound impact on all aspects of our lives. For example, after this declaration, our voters will understand the purpose for which they have elected their representative. Although many of our voters may lack formal education, they possess the ability to determine which individuals can be trusted for a specific purpose.

We have never seen them committing the foolishness of seeking the services of a medical practitioner to plead a legal instance for them or to approach an attorney for a medical intervention. They do know, if not fully at least to a considerable extent, as to who, among their fellow countrymen, are God-fearing and virtuous and who are wholly given to worldliness, self-interest and frailty. People choose individuals according to the ends in view. Up until now they never had in view the object of electing representatives for running an Islamic system of government. Therefore, they had no need of finding out the people suited for this purpose. The state had a government system devoid of religious ideals and moral values and it required a particular type of people to administer it.

Peoples, therefore, had similar workforces in place and elected them to power. Now, if we establish an Islamic constitution and the people are faced with the question of electing those who are capable of efficiently running the Islamic government system, they will instinctively uphold Islamic standards. Although their choice may not be perfect, one thing is certain - they will not select the evil or corrupt individuals or those who blindly emulate the West. They are obliged to choose individuals who are mentally qualified for the task.

The next

step in establishing an Islamic way of life is to transfer power to the people who can effectively use it to achieve the objective stated above. This will be done through the democratic process of general elections. As a third step, a comprehensive program will be developed to reform all aspects of our national life, using all available resources. This includes reorienting the education system, utilizing various forms of media for promoting Islamic consciousness and a healthy mindset, and making continuous and systematic efforts to shape society and its culture into Islamic forms. Zia's Islamization plan was pursued within a complex ideological framework.

The author highlights the contrast between his stance and popular civilization, where most individuals have personal spirituality but not public spirituality. However, he argues that this approach led to factionalism and a loss of integrity within Islam itself. The conflicts between Sunnis and Shia, cultural disturbances in Karachi, animosity towards Ahmadiyyas, and tensions between Punjab and Sindh can all be attributed to this loss of Islam as a shared moral foundation. Additionally, the state's attempt to enforce a specific ideal image of women in Islamic society contradicted popular sentiment and everyday life. The author concludes by describing those who have been influenced by a corrupt system as unable to fit into the societal norm and of no use.

Such individuals will need to be replaced everywhere by those who can be helpful in the task ahead. The economy will also need to be fundamentally changed and its entire structure, which is built on Hinduistic and Western semi-feudalistic and semi-capitalistic foundations, will have to be demolished. I am confident that if a righteous group of

people possessing vision and statecraft wields political power and fully utilizes the administrative machinery of the government, utilizing all available resources for the implementation of a well-conceived plan of national regeneration, the collective life of this nation can be completely transformed within a period of 10 years. As this gradual change occurs, the British-made laws can be amended or repealed and replaced by Islamic laws. This process will continue for some time, eventually leading to the repeal of all un-Islamic laws and the governance of our state solely by Islamic laws.

Constructive Work for the Enforcement of Islamic Law

At this stage, it is necessary to shed some light on the constructive work that must be done in order to change the current legal system of the country and replace it with an Islamic one.

The extensive reform program requires a massive amount of challenging work in every aspect of life. After years of stagnation and passivity, devolution, mental dependence, and servitude have reduced every aspect of our national and cultural existence to chaos. There are specific methods and procedures needed to initiate legal system reform that do not address the steps necessary for reforming other parts of our national life. The judiciary in Pakistan has also been impacted by periods of military rule. In 1977, when General Zia al-Huq implemented martial law, military courts were given authority over the trial and punishment of civilians who violated martial law regulations. Decisions made by these courts could not be appealed to a higher civilian court.

Additionally, in June 1979, the military authorities revoked a provision of the 1973 fundamental law that allowed judges to be removed only by the

supreme judicial council. This council consisted of the chief justice and two senior judges from the Supreme Court and high courts. In accordance with the 1981 interim fundamental law, a new oath was required for all judges in the Supreme Court, high courts, and Shari'ah courts. The laws enacted by the military law government were not subject to judicial review. As a result, the chief justice of the Supreme Court and several other judges were replaced after refusing to take the oath. Although the military courts were abolished in December 1985, their decisions still cannot be appealed to civilian courts.

To further advance in this direction, it is important to establish an Academy of Law. This academy will evaluate the entire legal literature passed down by our ancestors. Not only should this academy translate all the necessary books on Islamic Jurisprudence and Law into our national language, but they should also update and annotate them using modern editing techniques. In doing so, these texts can become accessible to modern educated individuals and be more useful for our present-day needs.It is a well-known fact that a significant amount of literature on Islamic Jurisprudence is still in Arabic, and the majority of our educated population is not proficient in this language.

Due to their failure to find credible sources and the negative propaganda spread by our opponents, many people have developed misunderstandings about Islamic Law. These misinterpretations have grown to such an extent that some individuals are suggesting that we discard centuries worth of legal arguments, intricate analysis, and lengthy explanations, and start crafting Islamic Law from scratch. However, those who hold these opinions are not only displaying a

lack of knowledge but also a lack of foresight and creativity. If these individuals were to thoroughly and impartially examine the achievements of their ancestors in the field of law, they would be astonished by their ignorance. They would come to realize that over the past 13 centuries, their forefathers did not engage in pointless disputes; instead, they left us with a vast and invaluable wealth of knowledge and research. They have already laid the foundation for us, constructing a significant portion of the building. It would be foolish of us to destroy what has already been built out of sheer ignorance and start constructing everything anew.

Evan common sense requires that we make the best use of what we have inherited from our ancestors and build upon it to meet our current needs. If each generation were to disregard the work of their predecessors and start afresh, progress would be hindered. Islam served as the foundation for establishing a separate state, but it was not intended to dictate the model of governance. Mohammad Ali Jinnah emphasized secularism in Pakistan during his inaugural address, stating that over time, individuals would identify less with their religious backgrounds and more as citizens of the state. This vision of a Muslim majority nation where religious minorities would have equal opportunities was soon called into question after independence.

The dispute persisted until the 1990s, with investigations into the rights of Ahmadiyyas (a small but influential religious order viewed by Orthodox Muslims as outside the bounds of Islam), the issue of ID cards indicating religious affiliation, and government interference in the practice of Islam. Throughout the centuries, the various Muslim regions that

thrived in a significant portion of the civilized world adhered to Islamic Fiqh as their legal framework. The Muslims of that time were not uncivilized, but rather had a highly advanced culture, and their scholars of religious law applied Islamic principles to all aspects of their society.

The experts of Islamic Fiqh held important positions as magistrates, judges, and chief justices. Their opinions and edicts have resulted in a large number of legal cases. These experts have made significant contributions to various branches of law. Their works are highly respected not only when discussing issues of Civil and Criminal Law, but also when dealing with matters of Constitutional and International Law. Examining their writings and opinions provides us with an understanding of their profound insight and comprehensive understanding of all their problems.

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It is important for scholars to carefully examine and revise the writings left by our ancestors, transforming them into modern books of Law. The verses from the Quran provide us with various deductions made by esteemed legal experts in the past, supporting these deductions. Alongside books on Quranic laws, there are also commentaries on the Hadith. In these books, valuable information on legal principles and their explanations can be found, in addition to commandments and laws. Some of these books should be translated, as they contain a wealth of knowledge.

For reference, al-Bukhari is commented on by Aini and Fat'h al-Bari, Muslim has Nawewi and Fat'h al-Badhl, Abu Daud has Aunul-Ma'bud and Badhl al-Majihud, Muwatta has Shah Wali-ullah's Musawwa and Musaffa, and Aujaz al-Masalik is written by a modern-day Indian scholar. Shaukani's Nail al-A'wtar is a commentary on Muntaqa al-Akhbar, Att'aliq-us-Sabeeh is

a commentary on Mishkat, and Ma'ani al-A'thar is a commentary on Hm-al-A'thar by Iman Tahawi. Additionally, certain important books of fiqh must also be specifically translated. This includes Al-Mabsut and Sharh al-Siyar al-Kabir by Iman Sarakhsi for Hanafi Fiqh, along with Badai al.

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