-
Principles of Consumption
-
Human Wants and their Satisfaction
-
Moderation and not Extravagance or Miserliness
-
Lawful and Unlawful (Halal and Haram)
-
Standard of Living
In the economic
cycle which starts with earning and acquisition of wealth,
consumption is perhaps the last and very important stage. In
economics, consumption stands for expending of wealth for
satisfaction of human wants such as food, clothing, housing, other
articles of daily use, education, health, other personal or family
needs, etc. Needless to say that there is no limit to human wants
which are insatiable. As such, it is absolutely necessary that one
should be very careful in the consumption of wealth. Islam,
therefore, enjoins moderation, self-control and prudence in
spending of wealth.
[Back
to the start of this chapter]
I- Principles of Consumption
The basic
principles of consumption laid down by Islam are three:
Consumption of lawful (Halal) things, consumption of pure and
clean things and exercise of moderation in consumption. These
principles are briefly described as under:
1. Principle
of Halal:
A Muslim has been enjoined upon by Islam to eat only that food
which is ‘Halal’ (lawful and permitted) and not to take that which
is ‘Haram’ (unlawful and forbidden). The Qur’an says: “…….Eat of
that which Allah hath bestowed on you as food lawful and good, and
keep your duty to Allah in whom ye are believers”.(5:88). In other
verse, the Qur’an has mentioned prohibited or Haram items of food
and has said: “Forbidden unto you (for food) are carrion and blood
and swine-flesh, and that which hath been dedicated unto any other
than Allah………”(5:3) The principle of Halal and Haram also applies
to items of expenditure besides food. The followers of Islam are
required to spend their earnings on Halal or permitted expenses
and refrain from spending on Haram or prohibited things such as
wine, narcotics, prostitutes, gambling, luxuries, etc. We shall,
insha Allah, discuss the Islamic concept of Halal and Haram in
detail later on.
2.
Principle of Cleanliness and Wholesomeness:
The Qur’an enjoins upon mankind: “O mankind ! Eat of that which is
lawful and wholesome in the earth, and follow not the footsteps of
devil. Lo! he is an open enemy for you” (2:168). At another place,
the revealed book of Islam addresses its followers thus: “O ye who
believe! Eat of the good things wherewith We have provided you,
and render thanks to Allah…….”(2:172). Again the Qur’an says: “So
eat of the lawful and good food which Allah hath provided for
you…….” (16:114). Thus the Holy Qur’an impresses upon the people
to eat good things which Allah has bestowed upon them. The word
used by the Qur’an is ‘Tayyab’ which means anything one finds
pleasing, sweet, agreeable, wholesome, pure and conducive to
health. The word ‘Khabaith’ is opposite of Tayyab which means
things one finds impure, displeasing, bad, and disagreeable in
sight, smell or eating. The believers have been exhorted to take
for food those things which are Tayyab and avoid those which are
Khabaith. Prophet Muhammad (PBUH) in his following Ahadith has
stressed cleanliness in food:
(i) Salman
reported that the Messenger of Allah said: “The blessing of food
is washing of hands before it and washing of hands after it.”
-(Tirmizi)
(ii) Abu
Qatadah reported that the Messenger of Allah said: “When one of
you drinks, he should not blow into the vessel.”
-(Bukhari)
(iii) Jaber
reported that the Messenger of Allah said: “When you go to
sleep, put out the lamp and shut the doors and cover the food
and drink.”
-(Bukhari)
3.
Principle of Moderation:
The principle of moderation in consumption means that one should
take the food and drinks with moderation and avoid excess because
excess of intake is harmful to health. The Qur’an says: “……… and
eat and drink, but be not prodigal. Lo! He loveth not the
prodigals…..” (7:31). Again the Qur’an says: “O ye who believe !
Forbid not the good things which Allah hath made lawful for you,
and transgress not……..”(5:87). Thus overloading of stomach is
prohibited. It is also prohibited that one should adopt
self-denying practices followed by ascetics and monks and deprive
himself of some foods which Allah has made lawful. The principle
of moderation is also applicable to spending. One must not be
miser in spending nor extravagant. The Qur’an says: “And those
who, when they spend, are neither prodigal nor grudging; and there
is ever a firm station between the two”………(25:67)
[Back
to the start of this chapter]
II- Human Wants and their Satisfaction
By ‘wants’ we mean
those human needs which can be satisfied. These wants are in fact
unlimited. If you satisfy one want, another would arise, and if
that is satisfied still another one would emerge, and thus your
struggle would go on through all your life to satisfy an endless
chain of wants. Wants and their satisfaction thus becomes the
pivot in the economic struggle of man.
Human wants are
generally classified into: Necessaries, comforts and luxuries. Let
us briefly discuss these three classes of human wants and Islamic
attitude towards their satisfaction.
1.
Necessaries:
Necessaries are
those wants whose satisfaction is absolutely essential as without
doing it man cannot survive. For example: food, clothing and
shelter, etc. are necessaries of life because without satisfaction
of them human existence is not possible. The Prophet of Islam has
beautifully summed up these necessities of life in his following
saying: “That is enough for you of this world if it meets your
hunger and covers your body and along with these, you get some
(house) to live in………” According to a Hadith reported in Tirmizi,
Prophet Muhammad (PBUH) mentioned bare necessaries of life to
comprise a house wherein to live, necessary clothing wherewith to
hide nakedness, bread and water to satisfy hunger and thirst.
Islam not only recognises one’s right to satisfy basic necessaries
of life but also it encourages one to make struggle and earn them.
If one is unable to earn them because of some disability or some
other reason, Islam places responsibility on Muslim community and
state to provide for basic needs of such a person.
2.
Comforts:
Comforts, as term
of economics, stand for those wants which provide comfort and
convenience to man and whose utility in general is greater than
their cost. Comforts are above necessaries of life and
satisfaction of them makes life easy and comfortable. A man’s
ordinary food, clothing and shelter are bare necessaries for his
survival, but good food, good clothes and a good house are his
comforts. Enjoyment of comforts is permissible in Islam.
The Qur’an, the
revealed book of Islam, says: “O children of Adam ! Look to your
adornment at every place of worship and eat and drink, but be not
prodigal…….” (7:31). In this verse, the Holy Book has enjoined
upon the people to wear good clothes, take good food and drinks
but be not extravagant. In another verse, the Holy Qur’an
disapproves those who discourage the people to enjoy good life, as
follows: “Say: who hath forbidden the adornment of Allah which He
hath brought forth for His bondmen, and the good thins of His
providing?…….” (7:32) Islam rather wants that a person should lead
a life according to economic resources which have been bestowed
upon him by God so that people should know God’s bounty upon him.
The Qur’an says: “Who hoard their wealth and enjoin niggardliness
on others and hide that which Allah hath bestowed upon them of His
bounty. For disbelievers We prepare a shameful doom;” (4:37). Thus
concealment of bounties of Allah is in fact equivalent to their
denial and is, therefore, liable for punishment of Allah.
According to a Hadith reported in Abu Daud, once a wealthy person
in dirty clothes came to the Prophet of Allah who was very
displeased to see him in that condition and said: When God has
bestowed His bounty upon you, He likes that the effect of His
bounty should appear on you.” According to another Hadith in
Bukhari, the Prophet of Allah is reported to have said: “Eat and
wear to your full satisfaction and give charity without being
extravagant and proud.”
3.
Luxuries:
Excessive expenditure on unnecessary and superfluous wants is
called luxury; e.g., very expensive dress, use of wine, use of
gold and silver utensils, lavish expenditure on marriage functions
and other festivities, and above all wastage of wealth on
gambling, on prostitutes and singers and dancers, etc. Wastage of
wealth on luxuries, by those in whose hands wealth is concentrated
due to unfair distribution, leads to deprivation of majority of
the nation from bare necessaries of life and thus causes disunity
and dissension in society. To this fact the Qur’an has thus drawn
the attention of its followers: “Satan seeketh only to cast among
you enmity and hatred by means of strong drinks and games of
chance……..” (5:91). It has thus warned its followers: “……Eat of
that which is lawful and wholesome in the earth, and follow not
the footsteps of the devil…….”(2:168) “……… and eat and drink, but
be not prodigal……” (7:31)
The
Prophet of Islam prohibited the use of expensive silk clothes and
utensils of gold and silver which were considered luxuries in
those days. His Ahadith are:
1.
According to Umm Salama, the Holy Prophet
said, “Anyone who eats or drinks in vessels of gold or silver
pours fire into his belly’.
-(Muatta)
2.
Anas-bin-Malik
reported that the
Holy Prophet said, “Anyone (man) who wears silken clothes in this
world, will not wear them in the Hereafter.”
-(Muatta)
3.
According to Abu Hurairah, the Holy
Prophet had forbidden the wearing of a golden ring (for men).
-(Bukhari)
[Back
to the start of this chapter]
III- Moderation in Consumption
The Qur’an has
called the Muslims a ‘middle’ nation, and thus Islam enjoins upon
them principle of moderation and balanced policy in every walk of
life. In the field of consumption – of wealth as well as
food—moderation is the golden mean. Both ‘less than due’ (i.e.
miserliness) and ‘more than due’ (i.e. extravagance) have been
prohibited. Let us discuss below the Islamic attitude towards
miserliness and extravagance before highlighting its
recommendation for moderation.
(A) Miserliness:
Miser is one who does not spend on himself and his family
according to his means, and also he does not spend on any
charitable purpose. Miserliness has been condemned by the
following verses of the Qur’an and Ahadith of Muhammad (PBUH):
Verses of the
Qur’an :
1.
And let not those who hoard up that which Allah hath bestowed upon
them of His bounty think that it is better for them. Nay, it is
worse for them. That which they hoard will be their collar on the
Day of Resurrection. Allah’s is the heritage of the heavens and
the earth, and Allah is Informed of what ye do.
-(3:180)
2. Who hoard
their wealth and enjoin avarice on others, and hide that which
Allah hath bestowed upon them of His bounty. For disbelievers We
prepare a shameful doom;
-(4:37)
3. They who hoard
up gold and silver and spend it not in the way of Allah, unto them
give tidings (O Muhammad) of a painful doom. On the Day when it
will (all) be heated in the fire of hell and their foreheads and
their flanks and their backs will be branded therewith (and it
will be said unto them): Here is that which ye hoarded for
yourselves. Now taste of what ye used to hoard!
-(9:34-35)
4.
And let not thy hand be chained to thy neck nor
open it with a complete opening, lest thou sit down rebuked,
denuded.
-(17:29)
5.
But as for him who hoardeth and deemeth ‘himself
independent, And disbelieveth in goodness; Surely We will ease his
way unto adversity. His riches will not save him when he perisheth.
-(92:8-11)
6.
Woe unto every slandering traducer, who hath
gathered wealth (of this world), and arranged it. He thinketh that
his wealth will render him immortal.
-(104:1-3)
Ahadith of
Muhammad (PBUH) :
1.
Abu Hurairah reported that the Messenger of Allah said: There is
no day wherein a servant gets up at morn but two angels do not
come down. One of them say: O Allah! give the charitable man
success. Another say: O Allah! give the miser destruction.
-(Bukhari and Muslim)
2. Asmma’a
reported that the Messenger of Allah said: Spend and don’t count
lest Allah counts for you, and don’t hoard up lest Allah withhold
from you. Spend what you can.
-(Bukhari and Muslim)
3. Abu Omamah
reported that the Messenger of Allah said: O son of Adam! that you
spend wealth is good for you and that you withhold it is bad for
you, and you should not be backbited for miserliness. Begin with
those who are in your family.
-(Muslim)
4. Abu Hurairah
reported that the Messenger of Allah said: The likeness of the
miser and the charitable man is the likeness of two men upon whom
there are two helmets of iron which their hands tied up to their
chests and throats. Whenever the charitable man gives alms, it
unloosens; and whenever the miser intends to give alms, it
tightens up and overtakes every ring in its place.
-(Bukhari and Muslim)
5.
Abu Hurairah reported that the Messenger of Allah
said: The generous man is near Allah, near Paradise, near the
people and far off from Hell; and the miser is far off from Allah,
far off from Paradise, far off from the people and near Hell; and
the illiterate charitable man is dearer to Allah than the pious
miser.
-(Tirmizi)
6.
Abu Sayeed reported that the Messenger of Allah
said; There are two habits which do not unite in a believer –
miserliness and bad conduct.
-(Tirmizi)
7.
Abu Bakr Siddiq reported that the Messenger of
Allah said: Neither the diplomat, nor the miser, nor the
hard-hearted shall enter Paradise.
-(Tirmizi)
(B)
Extravagance:
Extravagance, according to a Muslim scholar, means
firstly spending wealth on unlawful things, such as gambling,
drinking, prostitution etc., even if the amount involved is
insignificant; secondly excessive expenditure on lawful things,
whether within or beyond one’s means; thirdly expenditure for good
and charitable purposes merely for show.
Islam has condemned
extravagance, as it has miserliness, because both these extremes
are harmful to Islamic economy. Miserliness withholds community’s
resources from being properly utilised; whereas extravagance
wastes them on unnecessary and superfluous wants. The Holy Qur’an
and the Prophet of Islam have condemned extravagance as follows:
1.
O Children of Adam! Look to your adornment at every
place of worship and eat and drink, but be not prodigal. Lo! He
loveth not the prodigals.
-(7:31)
2.
Give the kinsman his due, and the needy, and the
wayfarer, and squander not (thy wealth) in wantonness. Lo! the
squanderers were ever brothers of the devil, and the devil was
ever an ingrate to his Lord.
-(17:26-27)
3.
And let not thy hand be chained to thy neck nor
open it with a complete opening, lest thou sit down rebuked,
denuded.
-(17:29)
4.
And those who, when they spend, are neither
prodigal nor grudging; and there is ever a firm station between
the two;
-(25:67)
5.
It is reported by Abu Hurairah that the Apostle of
Allah once remarked that one thing at which God is most displeased
with you is extravagance.
-(Muatta Imam Malik)
(C) Moderation :
Moderation between two extremes of miserliness and extravagance
has been recommended by Islam as golden mean. Following are the
relevant verses of the Qur’an and Ahadith of Muhammad (PBUH):
Verses of the
Qur’an :
1. O children of
Adam! Look to your adornment at every place of worship and eat and
drink, but be not prodigal. Lo! He loveth not the prodigals.
-(7:31)
2. And let not
thy hand be chained to thy neck nor open it with a complete
opening, lest thou sit down rebuked, denuded.
-(17:29)
3. And those who,
when they spend, are neither prodigal nor grudging; and there is
ever a firm station between the two;
-(25:67)
4. Let
the man of means spend according to his means; and the man whose
resources are straitened, let him spend according to what God has
given him.
-(65:7)
Ahadith of
Muhammad (PBUH):
1. Moderation is
half of the success in economic life.
-(Kanz-ul-Ammal)
2. Moderation is
the best course in everything.
-(Kanz-ul-Ammal)
3. It is a part
of intelligence and wisdom of a man that he should adopt
moderation in his economy.
-(Ahmad)
4. Abdullah-bin-Amr
reported that the Messenger of Allah said: When four things are in
you, there is nothing against you in the world which may cause
your loss; guarding of trust, truthfulness in speech and beauty in
conduct, and moderation in food.
-(Ahmad, Baihaqi)
[Back
to the start of this chapter]
IV- Lawful and Unlawful Food
(HALAL AND HARAM)
Islamic conception
of Halal and Haram governs all the economic activities of man
especially in the field of production of wealth and consumption of
wealth as well as consumption of food items. But here in this
section, we shall confine ourselves to the rules regarding
consumption of eatables. However, before making any meaningful
discussion it is most appropriate if we reproduce the relevant
Verses of the Qur’an and Traditions of Muhammad (PBUH).
Verses of the
Qur’an :
1. O mankind! Eat
of that which is lawful and wholesome in the earth, and follow not
the footsteps of the devil. Lo! he is an open enemy for you.
-(2 : 168)
2. O ye who
believe! Eat of the good things wherewith We have provided you,
and render thanks to Allah if it is (indeed) He whom ye worship.
He hath forbidden you only carrion, and blood, and swineflesh, and
that which hath been immolated to (the name of) any other than
Allah. But he who is driven by necessity, neither craving nor
transgressing, it is no sin for him. Lo! Allah is Forgiving,
Merciful.
-(2:172-173)
3. Forbidden unto
you (for food) are carrion and blood and swine-flesh, and that
which hath been dedicated unto any other than Allah, and the dead
through beating, and the strangled, and the dead through falling
from a height, and that which hath been killed by (the goring of)
horns, and the devoured of wild beasts, saving that which ye make
lawful (by the death-stroke), and that which hath been immolated
unto idols. And (forbidden is it) that ye swear by the divining
arrows. This is an abomination…… Whoso is forced by hunger, not by
will, to sin (for him) Lo! Allah is Forgiving, Merciful. They ask
thee (O Muhammad) what is made lawful for them. Say: (all) good
things are made lawful for you. And those beasts and birds of prey
which ye have trained as hounds are trained, ye teach them that
which Allah taught you; so eat of that which they catch for you
and mention Allah’s name upon it, and observe your duty to Allah.
Lo! Allah is swift to take account.
-(5:3-4)
4. This day are
(all) good things made lawful for you. The food of those who have
received the Scripture is lawful for you, and your food is lawful
for them. And so are the virtuous women of the believers and the
virtuous women of those who received the Scripture before you
(lawful for you) when ye give them their marriage portions and
live with them in honour, not in fornication, nor taking them as
secret concubines. Whoso denieth the faith, his work is vain and
he will be among the losers in the Hereafter.
-(5:5)
5. O ye who
believe! Forbid not the good things which Allah hath made lawful
for you, and transgress not, Lo! Allah loveth not transgressors.
Eat of that which Allah hath bestowed on you as food lawful and
good, and keep your duty to Allah in Whom ye are believers.
-(5:87-88)
6. O ye who
believe! Strong drinks and games of chance and idols and divining
arrows are only an infamy of Satan’s handiwork. Leave it aside in
order that ye may succeed. Satan seeketh only to cast among you
enmity and hatred by means of strong drink and games of chance,
and to turn you from remembrance of Allah and from (His) worship.
Will ye then have done?
-(5:90-91)
7. To hunt and to
eat the fish of the sea is made lawful for you, a provision for
you and for seafarers; but to hunt on land is forbidden you so
long as ye are on the pilgrimage, Be mindful of your duty to
Allah, unto Whom ye will be gathered.
-(5:96)
8. Say: The evil
and the good are not alike even though the plenty of the evil
attract thee. So be mindful of your duty to Allah. O men of
understanding, that ye may succeed.
-(5:100)
9. Eat of that
over which the name of Allah hath been mentioned, if ye are
believers in His revelations. How should ye not eat of that over
which the name of Allah hath been mentioned, when He hath
explained unto you that which is forbidden unto you, unless ye are
compelled thereto. But Lo! many are led astray by their own lusts
through ignorance. Lo! thy Lord, He is best aware of the
transgressors.
-(6:118-119)
10. And eat not of
that whereon Allah’s name hath not been mentioned, for Lo! it is
abomination. Lo! the devils do inspire their minions to dispute
with you. But if ye obey them, ye will be in truth as idolaters.
-(6:121)
11. Say: I find
not in that which is revealed unto me aught prohibited to an eater
that he eat thereof, except it be carrion, or blood poured forth,
or swine-flesh-for that verily is foul – or the abomination which
was immolated to the name of other than Allah. But whoso is
compelled (thereto) neither craving nor transgressing, (for him)
Lo! your Lord is Forgiving, Merciful.
-(6:145)
12. O Children of
Adam! Look to your adornment at every place of worship, and eat
and drink, but be not prodigal. Lo! He loveth not the prodigals.
Say: Who hath forbidden the adornment of Allah which He hath
brought forth for His bondmen, and the good things of His
providing? Say: Such, on the Day of Resurrection, will be only for
those who believed during the life of the world. Thus do We detail
Our revelations for people who have knowledge. Say My Lord
forbiddeth only indecencies, such of them as are apparent and such
as are within, and sin and wrongful oppression, and that ye
associate with Allah that for which no warrant hath been revealed,
and that ye tell concerning Allah that which ye know not.
-(7:31-33)
13. So eat of the
lawful and good food which Allah hath provided for you, and thank
the bounty of your Lord if it is Him ye serve. He hath forbidden
for you only carrion and blood and swine-flesh and that which hath
been immolated in the name of any other than Allah; but he who is
driven thereto, neither craving no transgressing, Lo! then Allah
is Forgiving, Merciful. And speak not, concerning that which your
own tongues qualify (as clean or unclean), the falsehood: “This is
lawful, and this is forbidden,” so that ye invent a lie against
Allah. Lo! those who invent a lie against Allah will not succeed.
-(16:114-116)
14. That they may
witness things that are of benefit to them, and mention the name
of Allah on appointed days over the beast of cattle that He hath
bestowed upon them. Then eat thereof and feed therewith the poor,
unfortunate.
-(22:28)
15. That (is the
command). And whoso magnifieth the sacred things of Allah, it will
be well for him in the sight of his Lord. The cattle are lawful
unto you save that which hath been told you. So shun the filth of
idols, and shun lying speech.
-(22:30)
16. And for every
nation have We appointed a ritual, that they may mention the name
of Allah over the beast of cattle that He hath given them for
food, and your God is one God, therefore, surrender unto Him. And
give good tidings (O Muhammad) to the humble.
-(22:34)
Ahadith of
Muhammad (PBUH):
1.
Jaber reported that the Messenger of Allah made unlawful (that is)
on the day of Khaiber the domestic asses, meat of mules, every
beast of prey having a fang and every bird having a talon.
-(Tirmizi (Rare))
2.
Khalid-bin-Walid reported that the Messenger of Allah prohibited
the eating of the meat of horses, mules and asses.
-(Abu Daud, Nisai)
3. Abu Waqad
Laisi reported that the Prophet came to Madinah and they had
liking for humps of camels and for cuttings of the tails of sheep.
He said: What is taken off from animals while they are alive is a
dead thing. It shall not be eaten.
-(Tirmizi, Abu Daud)
4. Ibn Omar
reported that the Messenger of Allah said: Two dead things and two
bloods have been made lawful for us: the dead things are fishes
and locusts, and the blood are liver and spleen.
-(Ahmad, Ibn Majah, Darqutni)
5. Abu Zubair
reported from Jaber who said that the Messenger of Allah said: Eat
what the sea throws up (fish) and is left by the tide, and don’t
eat what dies therein and floats.
-(Abu Daud, Ibn Majah)
6. Jaber reported
that the Messenger of Allah said: There is no animal in sea which
Allah has not but made pure for the children of Adam.
-(Darqutni)
7. Ibn Omar
reported that the Messenger of Allah prohibited the eating of
filthy animals and their milk.
-(Tirmizi)
8. Abdur
Rahman-bin-Shibl reported that the Prophet prohibited the eating
of the meat of lizards.
-(Abu Daud)
9. Jaber reported
that the Prophet prohibited the eating of cats and taking its
price.
-(Abu Daud, Tirmizi)
10. Abu Musa
reported: I saw the Messenger of Allah eating fowls.
-(Bukhari, Muslim)
11. Ibn Aufa
reported : We fought along with the Messenger of Allah on seven
expeditions and ate locusts with him.
-(Bukhari, Muslim)
12. Safinah
reported : I ate with the Messenger of Allah the meat of a bustard
(bird)
-(Abu Daud)
13. Jaber reported
that the Messenger of Allah said: There is no animal in sea which
Allah has not but made pure for the children of Adam.
-(Darqutni)
Rules and
Regulations :
1.
From the above verses of the Holy Qur’an and Traditions of Prophet
Muhammad (PBUH) it is very clear that prohibited (Haram) items of
food have been mentioned by Islam in unambiguous terms. Following
eatables have been especially declared haram or unlawful by the
Qur’an and the Sunnah:
1)
All animals and birds which die of themselves
without being slaughtered in the name of Allah. These include
animals strangled to death, or beaten to death or killed by a
fall or attacked by horns and killed, or torn to death by
beasts.
2)
Blood
3)
Swine – flesh.
4)
Food on which Allah’s name is not taken or meat
of even lawful animal which is not slaughtered in the name of
Allah, or which is slaughtered in the name of other than Allah.
5)
Everything which is offered to idols.
6)
All beasts and birds of prey i.e. all quadrupeds
that seize prey with teeth such as lions, tigers, leopards,
jackals, etc, and all birds such as hawks, kites, crows, raven,
etc. which attack with claws.
7)
All unclean things repugnant to health and
morality. These include dogs, cats, mules, horses, asses,
lizards.
8)
Wine and all other intoxicants.
9)
All the food items though lawful but acquired by
unlawful means.
2. Principle of
necessity however makes temporarily an unlawful thing lawful.
However this principle can be applied only where there is real
necessity and not merely an excuse. For example if someone is
dying of hunger and he has nothing to save his life except a dead
animal or swine-flesh to eat, then he can take it. Similarly a
sick person can take alcohol or wine provided a doctor certifies
that he would die if he is not instantly given that. According to
the Qur’an, following two conditions should be kept in view while
making use of a haram thing, namely :
(a)
that such a thing should not be taken with a view
to rebel against Allah or to break the law of Allah and
(b)
that such a thing should be taken only in a
minimum possible quantity just with a view to save life.
[Back
to the start of this chapter]
V- Standard of Living
Standard of living
is generally understood to refer to the mode of living and level
of comforts a person enjoys in society. But according to
economists, standard of living means the minimum amount of
necessaries and comforts which man regards absolutely essential
for him and for the acquisition of which he can make any
sacrifice.
Islam has not
decreed any fixed standard of living with any minimum or maximum
ceiling for its followers. Adoption of standard of living has been
by and large left to the discretion as well as to the conscience
of the individual. However, it is the basic principle of the
economic system of Islam that every citizen of an Islamic state
should have at least basic necessaries of life. So in a society
where poverty, misery and want is prevailing, no individual can be
permitted to enjoy comforts of life although he is very rich,
until and unless every other individual is provided with basic
human needs. But with the rise of general level of prosperity in
the society, those who can afford are permitted to enjoy
comfortable life. In any case Islam does not permit life of luxury
to any Muslim even though he is very rich. Moderation in life is
the general Islamic principle which should not be lost sight of in
adopting a lifestyle.
Teachings of Islam
generally recommend that one should lead a life of simplicity and
austerity. For a Muslim the Prophet of Islam and his companions
are role model. Let us quote some Ahadith and traditions to see
how the Prophet and his successors, named in history as Righteous
caliphs, lived.
1. The Holy
Prophet once remarked: “Successful is the man who has acted on
the principles of Islam and lived on simple necessaries of life”.
-(Ahmad, Tirmizi)
2. Jabir bin
‘Abdullah reported that Allah’s Messenger (may peace be upon him)
said: “There should be a bedding for a man, bedding for his wife
and the third one for the guest, and the fourth one is for the
Satan.”
-(Bukhari, Daud)
3. ‘Ubaidullah
bin Muhdin al-Khutami reported on the authority of his father with
whom he had cordial relations that the Messenger of Allah (may
peace be upon him) said: “If anyone among you is secure in mind in
the morning, healthy in body, possessed of food for the day, it is
as if the whole world had been brought into his possession.”
-(Tirmizi, Ahmad)
4. ‘Uthman bin
‘Affan reported that the Apostle of Allah (may peace be upon him)
said: “The son of Adam has no right except to the following: a
house in which he lives, a garment with which he conceals his
private parts, dry bread and water.”
-(Tirmizi)
5. Abu Umamah
reported the Apostle of Allah (may peace be upon him) as saying:
“The most enviable of my friends in my estimation is a believer
with little property who finds pleasure in prayer, who performs
the worship of his Lord well, who obeys Him in secret who is
obscure among them, who is not pointed out by people, and whose
sustenance is bare sufficiency, with which he is content.” Then he
snapped his fingers and said: “His death will come up speedily,
the women who mourn over him will be few and what he leaves will
be little.”
And with this
chain of transmitters, it has been reported from the Apostle of
Allah (may peace be upon him): My Lord offered to turn the valley
of Mecca into gold for me but I said: “No, my Lord, but let me
have enough to eat a day and be hungry on the other.” He said this
thrice or so when I am hungry I shall make supplication to Thee
and make mention of Thee and when I have enough shall thank Thee
and praise Thee. And he (the narrator) said: “This is a hasan
hadith.”
-(Tirmizi)
6. ‘A’isha
reported: We the family of Muhammad (may peace be upon him) used
to spend (the whole) month in which we (did not need to) kindle
the fire as (we had nothing to cook); we had only dates and water
(to fill our bellies).
-(Bukhari, Muslim)
7. ‘A’isha
reported: Never had the family of Muhammad (may peace be upon him)
eaten to the fill since their arrival in Madinah with the bread of
wheat for three successive nights until his (Holy Prophet’s)
death.
-(Bukhari, Muslim)
8. It is reported
about Umar, the second Caliph, that Utbah-bin-Farqad,
a governor of some province, once visited the Caliph while he was
taking his meals. The governor seeing his coarse food, remarked,
“why don’t you take food made of fine flour”? Umar replied, “Ibn
Farqad! Is there anyone with greater resources than myself in
the land of Arabia at present? Utbah said that there was
none with greater resources than you. Then Umar enquired
from him saying, “Ibn Farqad! Do all the Muslims get
fine flour (to eat)?” He replied in negative. Then Umar
said, “I would be a bad ruler if I were to take nice (and good)
things for myself and leave the bad ones for the people”.
[Back
to the start of this chapter] |