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 Western
tradition regards work and labor as a cost incurred by those who want to
consume the goods thus made available to them. The natural condition of
mankind is considered to be one in which the earth will not satisfy human needs
except when human beings work to make it do so. It is neither a logical nor an
inevitable corollary of this view that less work is preferable to more. Even
in this tradition, it is logically possible that some work is much more
agreeable than others, and perhaps so much so that some work ceases to be a
cost incurred in satisfying wants. It is, however, usual for this point to be
ignored, particularly since an assumption common to economists from the
nineteenth century onwards - and most explicit in the ideas of utilitarianism -
is that efficiency and disagreeableness increase together, and that paid labor
cannot be expected to offer much intrinsic satisfaction.
The concept of work in Islam (called ‘amal) is
far broader and has different characteristics and objectives than that
understood in the Western economic tradition. In Islam, work ethic is defined
by the Quran itself, which mentions the word ‘amal in 360 verses. A
closely related concept of fi’l (also translated as work) is mentioned
in an additional 109 verses. All these verses stress the need for work and
action by human beings. It is based on this emphasis on work that Islam is
considered as the ideology of practice and the practice of ideology, a religion
of action, and “the par axis of the believers.”
The Quran considers idleness - or squandering of time in pursuit of
unproductive and non-beneficial work - as the manifestation of lack of faith and
of unbelief. Man is
called upon to utilize “time” in pursuit of work by declaring that God has made
the day as means of seeking sustenance. A person who through hard work seeks God’s
“bounty” - which includes all appropriate means of earning one’s livelihood -
is most highly praised. All able-bodied persons are exhorted to work in order
to earn their living. No one who is physically and mentally able is allowed to
become a liability on one’s family or the state through idleness. The work
which everyone is required to perform must be “good” or “beneficial” (al-’amal
al-salih), but no work is considered as inconsequential in terms of its
rewards or punishments in this world and in the next. One will have to reap
whatever rewards or retributions are done as a result of his work. (Quran
99:6-8).
Work, therefore, is regarded not only as a right but a
duty and an obligation. Islam extends to the individual the right to choose
the type of work he desires, but along with this freedom comes the obligation
to consider the needs of the society as well as the selection of the type of
work permitted by the Shariah.
Since all class distinctions are negated by Islam, no line
of work permissible by the Shariah is considered demeaning by Islam,
which countenances only diversification on the basis of natural talents, skills
and technology, or personal inclinations. Based on its concepts of justice and
contracts, Islam makes it an obligation for the worker to perform the tasks
which he has contracted to the best of his ability, but since individuals are
endowed with different abilities and talents, their productivities will differ.
Justice, however, demands that return to work of every individual must be commensurate
with his productivity.
While Islam, in no uncertain terms, is against idleness
and socially unproductive work, it maintains that those who are physically or
mentally unable to work still retain a right to what the society produces.
This conclusion is based on the property-rights principle of invariant claim
to ownership which maintains that all human beings have a right in the
resources which God has provided for mankind. Since the source of physical and
mental abilities of human beings, due to which some members of the society are
able to possess more than others, is also God, the right of ownership of those
less able to the original resources remains valid; just as God’s original right
of ownership of resources is not negated when they, along with the creative labor
of individuals, are transformed into products, property and wealth.
Earlier, it was mentioned that laboring and owning are
central to the Islamic concept of property rights. Islam encourages man to
utilize, to the fullest possible sense, all the resources that God has created
and entrusted to man for his use responsibly. Non-utilization of these
resources for his benefit and for that of the society is tantamount to
ungratefulness to God’s provision of these resources as is irresponsibility and
extravagance. Wealth is considered an important means by which man can pave
the way for the attainment of his ultimate objective. Islam refers to wealth
as “good”, an object of delight and pleasure, and a support for the community.
Conversely, involuntary poverty is considered as undesirable. This particular
conception of wealth, however, is qualified in terms of earning, possession and
disposition of wealth.
The earning of wealth is qualified through the emphasis
on the fact that wealth is only a means for the achievement of man’s ultimate
objective and not an end in itself. It must be earned through “good”, “productive”
and “beneficial” work. This type of work is specified by the Shariah which
defines the methods of earning wealth lawfully, not only are lawful methods of
earning wealth specified, but also the types of economic activity which are
prohibited are outlined. The Shariah specifies non-permissible
professions and trade and economic activity which may lead to unlawfully
acquired wealth. Even within each profession, the Shariah specifies
proper and improper practices. Unlawfully acquired or accumulated wealth for
its own sake is condemned as “corruption” and retrogression to the basis of all
human negative qualities, i.e., greed.
Islam considers wealth as the life-blood of the
community which must be constantly in circulation; therefore, its possession
excludes the right of hoarding (Quran 9:34-35). The implication is that
lawfully earned wealth must be invested within the community to improve its
economic well-being. Investing wealth is not only measured by the monetary
gain associated with it, but also by the benefit which accrues to the society.
The needs of the society, therefore, must be a consideration for the owner of
wealth.
Disposition of wealth is subjected to the rules of the Shariah
as well. The first and foremost among these rules is the recognition of
the rights of others in this wealth, resulting from the principle of invariant
claim to ownership. Also among
these rules are the levies whose amounts are specified and those levies whose
amounts are left to the determination by the wealth owner. All these levies
fall due when wealth exceeds a specific minimum amount called nisab. After
these obligations are met, the remainder of wealth belongs to the owner but
must be used in accordance with the rules of the Shariah. Among these
are rules which forbid extravagance, opulence, waste or general abuse of
wealth.
It cannot be used to harm others or to acquire political powers to corrupt the
polity.
While Islam considers lawfully acquired wealth as
subject to the protection of the Shariah, it regards the wealth owner as
a trustee who holds his wealth as a trust on behalf of God and the community. Hence,
his inability to use his wealth properly provides the basis for the forfeiture
of his right to his wealth. Extravagance, waste and general abuse of wealth is
the basis upon which the community can consider him a “safih”, a person
of weak understanding and one in possession of “weak intellect”; and a person
who along with his own financial and moral loss is damaging the interest of the
community. There is a principle (hajr) according to which such a person’s
wealth is made the ward of the community, or it’s legitimate representatives,
which may limit his right to use only a part of his property to meet his basic
needs (Quran 4:5). That wealth, therefore, is considered “good” and a “support”
for the community in attainment, possession, and disposition of which all rules
of the Shariah are observed.
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