-
Private Ownership
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Public Ownership
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Nationalisation
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Privatisation
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Family Planning
-
Islamic Solution of all Human
Economic Problems
I- Private Ownership
Islamic Concept:
According to al-Qur’an, the Holy Book of Islam, ownership of
heavens and the earth and of every thing, indeed over the whole of
universe, belongs to Allah, the Almighty God. Man is caliph or
God’s viceroy or vicegerent on earth and thus the man enjoys
certain rights of usufruct in respect of certain things which have
been created for the benefit of man. But the real owner of all
these things is Allah whereas the man is holding these things as a
trustee. Man uses these things for his own benefit as well as for
the purpose which he has been assigned to fulfil. Thus Islamic
concept of ownership is of unique nature. Over certain things,
individual has been allowed to exercise his limited right of
ownership, whereas over certain other things right of joint
ownership of the community has been recognised. It would be of
great academic interest if we reproduce here the views of some
well-known scholars of Islam on the Islamic concept of ownership.
According to
Muhammad Akram Khan : “Thus, subject to the sovereignty of Allah,
man has been granted the right to own property. As man is not its
ultimate owner, so the mode of its utilization has also been
defined by the real owner (i.e. God Almighty). At the termination
of this wordly life everyone shall have to account for the
resources provided to him in this worldly life and placed at his
disposal as vicegerent to Allah.”
According to
Muslehuddin : “Private ownership of property is regarded as a spur
to stimulate the best efforts of man which add enormously to the
wealth of the community but to a socialist it is the main cause of
irrational and unjust distribution of wealth. The Islamic concept
of private ownership is of a unique nature. Ownership, in essence
is that of God while some rights only, under specific conditions,
vest is man so that he may fulfil the purpose of God, that is, the
purpose of community by acting as a trustee for those in need.”
In the words of
M.A. Mannan : “What Allah has created belongs collectively to the
whole human society. Legal ownership by the individual, “that is
to say, the right of possession, enjoyment and transfer of
property is recognised and safeguarded in Islam, but all ownership
is subject to the moral obligation that in all wealth all sections
of society, and even animals have the right to share.”
Property Rights
:
Property rights include right to earn and acquire
property, right to own, possess and enjoy property, and finally
the right to alienate it through sale, gift, exchange, will or
through other lawful means. Islam recognised all these rights to
property and granted the same to its followers some fourteen
hundred years ago. Property rights granted by Islam are briefly
discussed as
under :-
Islam allows an
individual to acquire property, movable or immovable, through
lawful means. He can earn as much wealth as he can through his
knowledge, skill experience and effort. The Qur’an says : “………
unto men a fortune from that which they have earned, and unto
women a fortune from that which they have earned……..” (4 : 32). At
another place, it says : “…….. And that man hath only that for
which he maketh effort. And that his effort will be seen. And
afterward he will be repaid for it with fullest payment…….” (53 :
39-41). Thus there is no restriction or limit on acquiring of
property provided it is acquired through permitted, fair, moral
and legal means.
Islam allows a
person to own, possess and enjoy his wealth which has been
acquired by him through lawful means. There are many verses of the
Holy Qur’an and Ahadith of Muhammad (PBUH) which recognise the
right of an individual to own property. The Qur’an says : “Spend
your wealth for the cause of Allah……” (2:195). Again it says : “O
ye who believe ! Spend of that wherewith We have provided you……..
“ (2:254). At another place it says : “O ye who believe ! spend of
the good things which ye have earned…….” (2:267). Yet again it
commands : “Take alms of their wealth, wherewith thou mayst purify
them……” (9:103). Thus all the verses of the Qur’an and traditions
of the Prophet (PBUH) which incite the believers to do acts of
charity, pay Zakat and alms, and spend in the way of Allah,
confirm by implication the right of an individual to own Property.
Islam permits the
individual to alienate or dispose of his property by any means
like sale, exchange, gift, bequeath, etc. Islamic law gives wide
powers to the owner to alienate his property in any manner
whatsoever he likes. Some restrictions imposed here and there are
in the interest of family or in the interest of religion and the
community.
Sanctity of
Ownership Rights :
The property rights
mentioned above are sacrosanct and inviolable. No one, even the
state, is permitted to take away or violate these rights. The
Prophet (PBUH) of Islam in his famous farewell address at his last
pilgrimage, declared : “O, people ! surely your blood, your
property and your honour are as sacred and inviolable as the
sacred inviolability of this day of yours, this month of yours and
this very town of yours. Surely you will soon meet your Lord and
you will be held answerable for your actions.” He continued: “…..
their lives and their properties are sacred to us except when they
violate the sanctity of the life and property of others, and Allah
alone is the Judge of their intentions.”
Abu Huraira
reported: A person came to the Messenger of Allah (May peace be
upon him) and said: “Messenger of Allah (May peace be upon him),
what do you think if a man comes to me in order to appropriate my
possession?” He (the Holy Prophet) said : “Don’t surrender your
possession to him.” He (the inquirer) said : “If he fights with
me?” He (the Holy Prophet) remarked : “Then fight (with him)” He
(the inquirer) again said: “What do you think if I am killed?” He
(the Holy Prophet) observed : “You would be a martyr.” He (the
inquirer) said : “Messenger of Allah, What do you think of him, if
I kill him.” He (the Holy Prophet) said : “He would be in the
Fire.”
(Bukhari, Muslim)
It is because of
the sanctity of property rights that al-Qur’an, the revealed book
of Islam, has prescribed a very severe punishment like that of
cutting of hands for those who deprive others of their property by
theft (5 : 38) or by robbery.
Responsibilities
attached with Ownership :
The rights attached
with ownership have also their corresponding obligations. An owner
of property beyond certain limit is obliged by Islam, as we have
already discussed in detail, to pay Zakat. The poor and the
destitute have an acknowledged right in his wealth. Besides
payment of Zakat and alms, he is also expected to pay other dues
and taxes. Moreover, property should be kept in use as non-use of
property or hoarding of wealth is strictly prohibited. However, in
putting wealth to his own use, one must be neither miser nor
extravagant, rather be must be moderate. The use of property must
not be injurious to others. Others should be allowed use of
property gratis (Ariat). Surplus property or wealth, which is over
and above of one’s needs, may preferrably be used for the welfare
of the community. Wealth should not be spent on prohibited
(unlawful or haram) things such as gambling, drinking,
prostitution.
Upper Limit :
Islam has not prescribed any maximum amount of property beyond
which one individual or one family cannot own. In other words,
there is no upper limit or ceiling in matter of private ownership
of property. But the condition is that property should be acquired
through lawful (‘halal’) means and obligations attached with
ownership of property should be duly discharged such as payment of
Zakat and other taxes, expenditure on lawful (‘halal’) things,
payment of alms, etc. However, in exceptional circumstances or in
the interest of equitable distribution or social justice, Islamic
state can impose upper limit on landholdings or other forms of
property.
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II- Public Ownership
The principle of
public or joint ownership has been drawn by the Muslim jurists
from the following Ahadith of the Prophet of Islam :
1.
Ibn Abbas reported that the Messenger of Allah said
: All Muslims are partners in three things-in water, herbage and
fire.
-(Abu Daud, Ibn
Majah)
2.
Abu Hurairah reported that the Messenger of Allah
said : Don’t withhold excess water so as to prevent therewith (the
growth of) additional herbage.
-(Bukhari, Muslim)
3.
Ibn Abbas reported that Sa’ab-bin-Jassamah said : I
heard the messenger of Allah say : There is no Hima (ground
consisting of grass and water which pre-Islamic Arabs used to
reserve for their own cattle and animals) except for Allah and His
Prophet.
-(Bukhari)
4.
Abyaz-bin-Hammal Marbi reported that he came to the
Messenger of Allah. He sought for the salt-pit of Ma’reb to be
granted free to him. Whereupon he gave it to him. When he went
away, a man enquired : O Messenger of Allah, you have given him a
perennial spring-water (or a perpetual source of salt). So he
withdrew it from him.
-(Tirmizi, Ibn Majah)
On the basis of
above mentioned Ahadith, the jurists have held that water, grass,
fire and salt are things of common use which must be kept under
joint or common ownership of the community. Not only these things,
but also many other things of common use or of public benefit, on
the analogy of above mentioned Ahadith, have been held to belong
to community instead of individuals.
This concept of
common ownership also arises out of the fundamental Islamic
principle that God is the real sovereign and owner of everything
He has created, whereas man (collectively all human beings) has
been given limited or beneficial ownership as trustee. Thus
factually the right of limited ownership which has been bestowed
by God belongs to community. However, there are certain things of
common benefit on which community retains its control or ownership
while many other things are passed on to individuals for their
ownership and enjoyment with certain conditions and obligations.
The former is called public ownership or collective ownership
(these days it is also called state or government ownership)
whereas the latter is called private ownership.
Air, light, water,
grass and fire, being things of common use or ‘res nullius’ are
considered public property. The jurists have laid down certain
rules and regulations in this behalf. A person who kindles a fire
in a desert cannot prevent others from using it. Wild grass grown
on a person’s land which has no boundary wall or fence is for the
common benefit and anybody can utilize it. But after having been
cut and gathered, it becomes the property of the person who cuts
and gathers it. Water of sea, river, stream or spring is common to
all unless the place of water like well is privately owned or
water is stored in a jar. Similarly places of worship, roads,
canals and pastures are nobody’s private property and are for
common use.
About the minerals,
there is a conflict of opinion. No doubt some Hanafi jurists say
that owner of surface of land is the owner of minerals beneath
that land subject to one-fifth (as tax) to the state, but majority
of the jurists hold that minerals are public or state property
such as mines of gold, silver, iron, coal, salt, petroleum,
kerosene oil, copper, etc.
Like minerals, all
those things of common utility which are indispensable to the
public, are kept in state control. The Imam or the head of state
is not authorised to grant such things to any individual. We have
already described in detail that when the rich lands of Iraq,
Iran, Syria, Egypt and Palestine were conquered during the reign
of caliph Umar, some of the great companions of the Prophet like
Bilal and Zubair demanded that these lands should be distributed
among the soldiers like spoils of war. But the caliph rejected
their demand and decided to retain these lands in state control
for the common good of all the people including the future
generations.
The jurists have
also laid down that private property can be brought under public
ownership if the national interest so demands. However, this
should be done in exceptional cases and that too after payment of
fair compensation.
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III- Nationalisation
Nationalisation
means bringing of private property under state or public ownership
for benefit of the nation. The principle of nationalisation has
been derived by the scholars and jurists of Islam mainly from the
following verse of the Holy Qur’an :
“And make not over
your property, which God has made a (means of) support for you, to
the weak of understanding, but feed and clothe them from it and
speak kindly unto them……” (4:5)
Commenting upon the
above mentioned verse, Maulana Syed Abul’ Ala Maududi, a great
scholar of Islam, justifies nationalisation as under :
“This Ayah bears
wide meaning. It contains a comprehensive order for the Ummat that
the means of production should not be allowed to remain in the
hands of an un-enlightened class which by misusing those means
will disrupt the social and economic order of society and erode
the moral values. The right of ownership of property is not
unrestrained. If the owner is wanting in ability to use his
ownership right in the correct manner or so exercises this right
as to create social strife, his ownership is liable to
proscription.
Every man must be
provided with basic needs of life, but a limit must be set on the
free exercise of his right of ownership; so that the use of this
right does not pose a danger to the moral, social and economic
order of life. In accordance with this injunction at the
individual level, every man of wealth must take care that the
person to whom he is entrusting his wealth has the requisite
capacity to use it wisely. On a higher plane, the Islamic State
must take steps to nationalize the property of those who manage it
inefficiently or unwisely and the wealth of those who expend it in
evil ways. In this case the state must, however, provide
subsistence to the owners.”
Afzal-ur-Rehman, an
eminent Muslim economist has commented upon this verse and
justified nationalisation as follows:
“Imam Shafee is of
the opinion that when anyone goes beyond the point of moderation
in his expenditure, even if he is spending on good and lawful
things, his property should be taken away from him and given to
the custody of the state (ward). And according to the principle of
Ward, the state is within its rights to take over the property of
any person who is recklessly destroying his property and thereby
damaging the greater good of society. As he is wasting and not
properly utilising his property which God has made a means of
support for human beings, he is considered still “weak of
understanding” who has not attained maturity of intellect.
This Injunction
applies to orphans, “but the wording is perfectly general. The
words of the Holy Quran “your property” seem to suggest that
“ultimately all property belongs to the community, and is intended
for the support of you, i.e., the community. It is held in trust
by a particular individual. If he is incapable, he is put aside
but gently and with kindness.”
Besides the above
mentioned verse, there are many other verses in the Holy Qur’an
which strictly forbid earning of wealth and property through
unjust, unfair and unlawful (Haram) means. Such ill-gotten wealth
and property can also be confiscated and placed under public
ownership for common benefit of the nation. Even fairly earned
property can be nationalised in public interest after payment of
reasonable compensation. Property which is not being put to use by
the owner for a certain specified period (three years in case of
land) can also be taken out of private ownership and placed under
public ownership. Big enterprises in the sectors of education,
health, defence, industry, transport and communications,
infrastructure, social services, etc. can be nationalised and run
by the government if the owners are not properly managing them or
such enterprises are of general public utility and keeping of them
in private ownership is damaging to the public interest.
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IV- Privatisation
Privatisation means
the process by which certain things or properties are taken out of
public ownership and are placed under private ownership.
Privatisation is counter or reverse process of nationalisation and
hence it is also called denationalisation or deregulation.
Islam does not
favour privatisation of those public properties and means of
production which are of common utility and keeping of which in
private hands is harmful to the interest of the community.
Following verses of the Qur’an and Ahadith of Prophet Muhammad (PBUH)
particularly discourage privatisation :
1.
And make not over your property, which God has made
a (means of) support for you, to the weak of understanding, but
feed and clothe them from it and speak kindly unto them…….
-(Al-Quran 4:5)
2.
It is reported by Ibn Abbas that the Apostle of
Allah said : Grazing land belongs to Allah and His Messenger and
no one is permitted to keep it to himself.
-(Bukhari)
3.
Ibn Abbas reported that the Messenger of Allah said
: All Muslims jointly share three things i.e. water, grass and
fire.
-(Abu Daud)
4.
Abyaz-bin-Hammal Marbi reported that the Holy
Prophet took back allotment of salt mine from him when he found
that it was for common use of all Muslims.
-(Tirmizi, Ibn Majah)
The rich persons
(who purchase public property in the process of privatisation) are
mostly men of weak understanding in the sense that they are
generally selfish and materialistic who do not share their wealth
with the deprived of people. Placing public property in their
hands at the cost of general good of vast majority is very cruel
and callous act. This leads to concentration of wealth in few
hands and thus balance of distribution and along with it the cause
of social justice suffers a great setback.
The rich people
normally do not pay taxes, dues and bank loans honestly and
promptly and thus the privatisation of big economic projects
generally results into fall of state revenues, fall of revenues of
organisations providing utility services like electricity, and
defaults of bank loans. They keep their earnings (rather their
loot) in foreign currency accounts with foreign banks which causes
flight of capital from economically backward countries to rich
countries.
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V- Family Planning
Meaning of
Family Planning :
Synonymous terms with family planning are birth control,
contraception, fertility control, planned parenthood, child
spacing etc. ‘Birth control’ is a term that includes all methods
used to regulate or prevent the birth of children. It is the
deliberate prevention or delaying of births, by various artificial
means. ‘Family planning’ or ‘planned parenthood’ are the terms
which generally refer more broadly to policies, programs, and
services designed to assist people in practicing birth control. In
some countries, the program at national or governmental level is
being lately called as the ‘population planning’ or ‘population
welfare program’.
Due to advancement
of science and technology in the modern world, medical care has
improved, diseases have been largely controlled and death rates
especially the rates of infant mortality have declined. The result
of continuing high birth rates and low death rates has been rapid
population growth particularly in Asia, Africa and Latin America.
In many countries, far more children are born than can be
adequately housed, fed, educated, or employed under the present
economic conditions. The fear of overpopulation has inspired
interest in family planning.
Islamic
View-Point :
The word ‘birth control’ or the word ‘family
planning’ has nowhere been mentioned in the Qur’an and the Hadith
nor there is any direct injunction in these primary sources of
Islamic law which prohibits family planning or permits family
planning. Therefore, opinions among the Muslim Ummah (community)
are divided on the issue of family planning which, due to fear of
rapidly increasing population in Islamic countries, has lately
assumed vital socio-economic importance.
Those who oppose
family planning
quote the following verses of the Qur’an and Ahadith of Prophet
Muhammad (PBUH) in support of their view :
1.
Slay not your children, fearing a fall to poverty.
We shall provide for them and for you. Lo ! the slaying of them is
a great sin.
-(17:31)
From this verse
they try to prove that family planning tantamounts to slaying of
children for fear of poverty which has been strictly prohibited by
the Qur’an.
2.
And there is not a creature on earth but the
sustenance thereof dependeth on Allah.
-(11:6)
From this verse
they try to establish that since Allah provides sustenance to
every creature including human beings, man need not worry about
the number of children he is blessed with. According to them,
practice of family planning tantamounts to mistrust in God’s
ability to provide sustenance.
3.
Then we gave you once again your turn against them,
and we aided you with wealth and children and made you more in
soldiery.
-(17:6)
Multitude is the
source of work force, of military strength, and above all source
of social, spiritual and economic development. The concept of
multitude is also the source of genius, as the wider the
population base, the greater the probability of finding people of
excellence. Thus the question of multitude and numbers is
propagated by the opponents of birth control. They believe that
the larger the number of Muslims and the higher their growth rate
the greater would be their power and influence in world affairs.
4.
Ma’qal-bin-Yasar reported that the Messenger of
Allah said: Marry and multiply, for I shall make a display of you
before other nations on the Day of Judgement.
-(Abu Daud)
Those who favour
family planning
build up their arguments from the following verses of al-Qur’an
and Ahadith :
1.
Mothers shall suckle their children for two whole
years; that is for those who wish to complete the suckling……
-(2:233)
The above mentioned
verse is taken to be a recommendation for breast-feeding a child.
If period of two years is taken for breast-feeding and period of
pregnancy from 6 to 9 months is added, then there would be a space
of 2.5 years to almost 3 years between two children. Modern
science has proved that prolonged breast-feeding is a good device
to prevent conception, since it delays resumption of ovulation
following pregnancy, So during breast-feeding a child, the
likelihood of mother’s conceiving is greatly reduced. Thus by
recommending child-spacing, the Holy Qur’an has encouraged family
planning in the view of its exponents.
2.
And let those, who cannot find wherewithal to
marry, keep chaste till Allah give them means by His grace.
-(24:33)
According to this
verse of the Holy Quran, if a person has no means or he cannot
afford to marry, he should keep chaste and should not marry till
Allah provides him means to do so. In a way the verse suggests no
marriage or late marriage to a man of no means if he does not find
means to support a family. Late marriage is also regarded a good
device of reducing size of family and thus it is an effective
population control measure.
3.
……….and if ye fear that ye cannot do justice (to so
many) then one (only) or the (captives) that your right hands
possess. Thus it is more likely that ye will not do injustice”
….
(4 : 3).
This verse
instructs Muslims who cannot deal equitably with many wives to be
satisfied with only one. Most interpreters read this to mean that
being satisfied with one wife is a way to avoid injustice, but
Imam Shafe’i, an expert in the Arabic language says that the
concluding expression of the verse has more deep meaning. He
explained the phrase ‘thalika adna alla ta’oulu’ to mean ‘so that
you will not have to support too many children’ ! Thus the great
Imam finds a reference in the Quran to family size.
4.
Abu Hurairah reported that the Messenger of Allah
used to pray : O God! I seek Thy protection from Jahd-al-bala
(grave hardships). When asked by the companions. ‘What is
Jahd-al-bala, the Prophet explained : “poor economic conditions
and a large family”.
-(Bukhari
and Muslim)
5.
The advocates of family planning specially quote
the following traditions of Prophet Muhammad (PBUH) about al-Azl,
which means to withdraw before orgasm. Al-Azl was practiced by
some companions of the Prophet who wanted to keep their family
size small.
(i)
It is reported that Jabir said : ‘We used to
practice al-Azl during the time of the Prophet (PBUH) who came
to know about it, but did not forbid us [doing it.]
– (Muslim)
(ii)
Jabir is also reported to have said : We used to
practice al-Azl and the Qu’ran was being revealed, Sufian, the
reporter of the tradition added : ‘Had this been something to be
prohibited, the Qur’an would have prohibited us doing it.’
-(Muslim)
(iii)
Yet another Hadith is also reported on authority
of Jabir who said ‘A man came to the Prophet (PBUH) and said “I
have a mate who serves us and waters our palm trees. I consort
with her (lawfully) but do not like her to get pregnant”. The
Prophet said ‘Practice al-Azl with her if you so wish. What is
pre-ordained for her will certainly befall her.’ After some time
the man came back and said ‘the mate has conceived.’ The Prophet
said ‘I told you that what is pre-ordained will befall her’.
-(Muslim, Ibn Majah, Ibn Hanbal, al Daramy)
(iv)
On the authority of Abu Hurairah the Prophet said
: al-Azl is not allowed without the consent of the (free) wife.
-(Abu Daud)
(v)
On the authority of Jabir; the Companions asked
the Prophet ‘O Messenger of Allah ! We used to practice al-Azl
but the Jews claimed that it was minor infanticide.’ Such a
contention by the Jews was categorically denied by the Prophet
who said that the Jews had lied and added that ‘if Allah will
its creation nothing could stop Him.’
-(Abu Daud, al-Tirmidhi)
Conclusion:
We have stated above some of the arguments of the proponents as
well as opponents of the family planning which they produce
quoting verses of the Holy Quran and Ahadith of the Prophet in
support of their contention. We have seen that there is not even a
single verse of the Holy Quran nor a single Hadith of the Prophet
of Islam which directly allows family planning or which directly
forbids to do so. No doubt, there are some Ahadith of Prophet
Muhammad (PBUH) about al-Azl (coitus interrupts), but no clear-cut
inference can be drawn from them as the same are used by both the
camps (the proponents as well as opponents of family planning) to
advance their own point of view. So far as Islamic fiqh is
concerned, almost all the classical schools of jurisprudence have
found some room for the concept of Azl or contraception as
majority of the jurists of each school have allowed the practice
of Azl in certain situations with certain conditions. In the
modern times, fatwas or rulings have been issued by some leading
muftis and jurists of many Muslim countries to permit family
planning under certain circumstances.
In the situation
discussed above, we can accept the idea of family planning if
there is really pressing need for it and if it is really in the
interest and welfare of a Muslim family or the Muslim community.
We can find for this conclusion a lot of support not only in the
verdicts and rulings of the classical as well as modern jurists
but also through the exercise of Ijtihad.
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VI- Islamic Solution of all Human Economic
Problems
No economic system
of the world has been so far able to put forward any satisfactory
solution of the economic problems of humanity. It is only the
Islamic economic system which puts up a beautiful solution of all
human economic problems in verse No. 219 of Chapter 2 of the Holy
Qur’an, which reads as follows :
“……… And they ask
thee what they ought to spend. Say : Which is superfluous……….”
-(Al-Baqarah
2:219)
It means whatever
you earn, you should full your needs out of that and the surplus
should be spent in the way of Allah. In the broader sense the
golden principle emanating from this sacred verse would be :
You should earn
wealth through fair and lawful means. You should, then, satisfy,
your genuine and legitimate needs in a moderate and prudent way.
After doing so whatever you have, you should spend it for the
cause of Allah for the welfare of the poor and less fortunate
people.
If the above
mentioned golden principle is acted upon devotedly and most
faithfully, it would bring about the following situation : Every
citizen would be earning his livelihood through fair (Halal) means
which have been permitted by the Quran and the Sunnah. Thus the
illegal, unlawful and immoral means of earning wealth like
interest, bribery, smuggling, theft, embezzlement, business
malpractices would automatically stop. It is these unfair (Haram)
ways of earning which give rise to the concentration of wealth in
few hands and thus create wide disparities in the distribution of
income and wealth in the society.
After earning
wealth through lawful means, every citizen would satisfy his needs
which are genuine, fair, moral and religiously permitted.
Expenditure on these needs would be modest and not lavish as the
extravagance has been severely condemned by the Quran and the
Sunnah.
Whatever is left
with a citizen after satisfying of his needs, he would not hoard
it, but would spend it in the ways, which have been permitted,
like spending for the poor, for Jihad, for the cause of Allah, for
education and learning, for travellers, for relieving the debtors,
for freeing slaves, and for help to orphans, destitutes, needy,
etc.
The state is today
the only organization, which performs all such welfare activities,
maintains social services, provides health care and education,
wages Jihad against the foreign aggression, provides employment,
maintains communications like railways, road, waterways, bridges,
etc., provides protection to the individual in respect of his
life, honour and property and above all performs so many other
useful functions. So whatever remains with a person after
satisfaction of his needs in a moderate way, he would hand over
this surplus to the state.
After having
obtained sufficient finances, the state would need no taxes and no
loans. So all the taxes except Zakat shall be abrogated. Equipped
with sufficient funds, the state would be able to provide for
basic necessities of life such as food, clothing, shelter,
education and healthcare to every citizen at a reasonable
standard. It would provide employment to all those who are
jobless. The state would discharge all of its duties of welfare
state and would set up all big projects for economic development.
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