The Accommodation of material Interests and Spiritual Needs or The Fear of Allah in one's Actions

The sole aim of economic activities in positivist doctrines, whether individualist or socialist, is to guarantee material interests, These may have as objective the guarantee of the maximum profit as in the case of capitalism. or the satisfaction of public needs as in the case of socialism.

Economic activities in these two systems, different as they are, purely materialistic.

In Islam, however, even though economic activities are materialistic in nature, they, nevertheless present a religious or spiritual character. The latter is based on experience of Allah the Almighty, His fear and the desire to be in His presence. This is so because ,in Islam ,people do not only deal with each other, but they basically deal with Allah the Almighty.

If then other economic systems are based on materialism as the only way that regulates peoples dealings with each other, the source of economics in Islam is Allah the Almighty. In Islam, it is the fear of the Lord, the desire to act according to his command and to win His grace which regulate peoples dealings with each other.

As a corollary to this, Economics in Islam shows various characteristics which make it a unique system. We shall deal here with three of these:
 

1. The element of faith and spiritual conviction in economic activities
    
2. Duality and scope of control
    
3. Exaltation of the aim of economic activities.

3.1. The Faith and Spiritual Conviction in Economic Activities

3.1.1. Positivist Economic Systems in Perspective

Materialism is the basis of all positivist economic systems. These have mistakenly considered men as matter only. The reality of the world is seen as purely materialistic. Income and material sufficiency are the only reason for man's life. There is no wonder, then. if we witness this spiritual emptiness and personal failure in materialistic societies.

There is no doubt that capitalist societies, which seek to realize the maximum profit. suffer most from this spiritual void and this personal failure. This has resulted in much harm as well as in the corruption of so many people who sought material benefits by all means. It also resulted in their enslavement to money. This is reason enough for those who have turned away, and still do, from such systems.

Marxist societies, on the other hand have not succeeded in elevating their socialist policy to the level of religion in spite of their continuous effort to achieve this. Belief in socialism remains materialistic. It does not satisfy the spiritual hunger or the religious needs of its people. These societies have been, thus, led to lighten their attacks on religion and to allow some religious activities. Aware of the need of religious beliefs in economic affairs, some States, such as East Germany. Poland and Hungary, have gone further and allowed funds in their budgets for religious activities.

3.1.2. The Spiritual in Islamic Economics

Even though Islam acknowledges the material element and material profit in economic activities, it does not neglect, however, the spiritual side in man. In his commercial transaction, a man is required to seek the Lord in order to gain His grace. For Allah says “And each one hat a goal toward which he turned” (The Cow 148), “And strive to please thy Lord” (Solace 8), “And be not ye as those who forgot Allah, therefore He caused them to forget their souls” (Exile 19). 

The blessed Prophet has likewise said:

“Work is worship" [Note: Work is worship as long as it is honest. It is worship as long as it is carried out in the way of the Lord, and in the best way possible. for the blessed Prophet says “Allah loves those who do their work well”.] “Allah, the Almighty, accepts only the virtuous deed which is done in the Way of the Lord” (Abu Daoud and Annassai). The way to this is the intention, for the blessed Prophet also says “Actions are but by intention and every man shall have but that which he intended” (Al-Bukhari and Muslim), and “Allah accepts what is said only when supported by a deed and accepts a deed only when supported by an intention” (Assayuti). 

This has given birth to various sayings of the type “Deeds are judged by what they were intended for and “Lord, I worship you with my work” said by Moslem jurists.

Undoubtedly, seeking the Lord in one's commercial activities is not an end in itself, for Allah the Almighty is neither served nor harmed by whether people seek Him or Not. “Allah is altogether independent of His creatures” (The Spider 6). Seeking the Lord in this case finds its value in protecting man against himself, for Allah says “Lo! as for those who believe not in the Hereafter, We have made their works far-seeming unto them so that they are all astray” (The Ant 4). Seeking the Lord will guarantee the soundness of man's commercial activities for this is an effective way to the righteousness of man and society at large. As the Lord says:" That is best for those who seek Allah's countenance. And such are they who are successful” (The Romans 38). "And who so magnifieth the offerings consecrated to Allah, it surely is from devotion of the hearts" (The Pilgrimage 32), “0 mankind! Ye are the poor in your relation to Allah! He is the Absolute, the Owner, the Owner of Praise” (The Angels 15), and “Their flesh and their blood reach not Allah, but the devotion from you reached Him” (The pilgrimage 37).

3.1.3 The Relation of the Material and the Spiritual in Islam

It is obvious from what has been said so far that a major characteristic of economics in Islam is the direction this economy takes toward Allah Almighty. This reflects upon the economic activities the feature of spiritual faith and the feeling of satisfaction and tranquility.

An important point is raised here by many, namely that Islam does not differentiate between the material and the spiritual. The fact is that every material or worldly activity that is practiced by man is seen in Islam as a spiritual act as long as it remains lawful and geared toward Allah the Almighty. It is simply not true that there is a conflict between religion and worldly life, or that there is one domain for activities in this life and another for those in the Hereafter. Islam recognizes this metaphysical division between the material and the spiritual only on the basis of lawfulness and the seeking of the Lord. It is said that some Prophet's companions then exclaimed

“How if this hurry were in the Way of Allah ! “The Prophet, then, answered “Do not say that. If he is out in search of his child's food. then he is acting in the Way of the Lord. If he is out to seek food for his elderly parents, then he is acting in the Way of the Lord. If he is out to find his own food. then he is acting in the Way of the Lord. But if he is out seeking dissimulation or glory, then he is acting for Satan's sake” (Assayuti). 

The blessed Prophet, likewise suggests that the most effective way to reach the Lord and gain His Grace is to love and help His people for “man’s place with the Lord is his place with his fellow men”. For the blessed Prophet, “Allah loves more those who are most useful to others” (Muslim). A Prophet's companion once wanted to be on his own to pray and mediate. when the Prophet, peace be upon Him, remarked “Do not do that for the standing of one of you for the sake of Allah, i.e., for the sake of society. is better than his praying at home seventy years "(Assayuti),

Faith in Islam is not absolute, but concrete. It bears relationship to work and production, to justice and right redistribution, to correct dealing and to helping others. Its final objective is to serve society. Hence the insistence of the Prophet, peace be upon Him, that Islamic monarchism is jihad for the sake of Allah, i.e., for the sake of society, a society of production and services. He advises : " Love me in your poor  ". In another Hadith he declares

“Allah the Almighty says during the day of judgment .O son of Adam, I fell ill but you did not visit Me. He will say O Lord, and how could I visit you when you are the Lord of the Worlds ? He will say : Did you not know that My servant So-and-So had fallen ill and you did not visit him ? Did you not know that had you visited him. you would have found Me with him, O son of Adam, I asked you for food, but you did not feed Me. He will say : O Lord, and how could I feed you when you are the Lord of the Worlds ? He will say : Did you not know that my servant So-and-So asked you for food and you did not feed him ? Did you not know that had you fed him you would surely have found your reward with Me ? O son of Adam, I asked you for water and you gave me no drink, He will say :O Lord, how could I give you to drink when you are the Lord of the worlds ? He will say My servant So-and-So asked you to give him to drink and you did not give him to drink. Did you not know that had you given him to drink, you would have found your reward with Me ?” (Muslim).

Spirituality in Islam is doing good deeds to seek the Lord. The Caliph Omar Ibn AlAI-Khattab, may the Mercy of Allah be upon him, had a point when he declared : “By Allah, should non-Arabs come up with work and we did not, they would then deserve Mohammed better than we do in the day of judgment.” May the Mercy of Allah be also upon the Moslem thinker Jamal Ed-Deen Al-Afghani who declared ‘I do not understand what they mean by dying for Allah. Perseverance should be for the creatures of Allah to educate them and raise their consciousness of the means to their happiness and their well-being” (Ar-Rafii).

3.2. Duality and Scope of Control

3.2.1. Control in the Positivist

Economic Systems: This is an outside control in economic activities that is based on law. It is, therefore, limited and ineffective.

3.2.2. Control in Islamic Economics

Economics in Islam is controlled by the law and the Sharia, but at the same time it is also controlled by a subjective notion of faith in Allah and in the day of judgment. There is no doubt that this presents a strong guarantee for the soundness of social behavior and the lawfulness of economic activities. Indeed. the believer feels that if he can avoid control of the law, he certainly cannot escape that of Allah the Almighty. The Hadith says in this respect “Worship Allah as if you could see Him, for if you cannot see Him, He surely sees you” (Ibn Hanbal). The Prophet, peace be upon Him, has also declared “At the moment of committing crime, an adulterous or a thief is not a believer” (Al-Bukhan and Muslim).

3.2.3. Religious Restraint and its Effect

We can conclude from the preceding discussion that economics in Islam presents a special factor which is a religious restraint in economic activities. The restraint is a feeling of the Moslem that he is under the Lords control in every transaction that he carries out, and that he is responsible before Allah. The system of economics in Islam, hence, encourages this religious feeling. for the Moslem abides by the rules of Islamic law spontaneously and out of his deep faith. There is no need in this case for the State to intervene.

Positivist systems, on the other hand, are different since they do not take into consideration - and some of these systems even refute - the religious constraints in shaping economic activities. The effect of this can be seen in the fact that so many people in these systems try to avoid their responsibilities or cheat in their commercial transactions every time the State and its machinery cannot, for one reason or another, keep them under control.

3.3. Exaltation of the Aim of Economic Activities

3.3.1.Material Interest and Positivist Systems

Material interest is an aim in itself in all positivist systems. This is true whether the aim is to guarantee the maximum profit as in capitalism. or that of sufficiency and material prosperity as in socialism.

This has been at the source of the rabid conflict from which capitalist society are suffering and of the economic dominance and control in the socialist states.

Materialist economic systems, both capitalist and socialist, have realized various gains and much prosperity. These, however, are bound to disappear due to this frantic conflict that ravages the essence of these systems as long as material profit remains an objective in itself.

3.3.2. Material Interest and Islamic Economics

Even though material interest is an aim in Islamic economics, it is not an aim in itself. Rather, it is a means to guarantee the success and happiness of humanity. Islam views this life as a preparatory step to the Hereafter, and man as the replacement of the Lord on this earth, for Allah says “Lo !I am about to place a viceroy in the earth” (The Cow 30).

As a corollary, money in Islam is not an end in itself. And if the Moslem is required to seek it, invest it and make it grow. he does not do so for money's sake but because he considers it an effective means to his voyage to Allah the Almighty. This is why the blessed Prophet has said “Great is money when it helps man worship Allah” (Addilmi).

And the Lord said “See ye not how Allah hath made serviceable unto whatsoever is in the earth and hath loaded you with his favors both without and within ?” (Luqman 20). The Lord also said : “He is who hath placed you as viceroys on the earth and hath exacted some of you in rank above others, that He may try you by the test so that which He hath given you” (Cattle 166), “And who are shepherd of their pledge and their covenant (The Believers 8), and “then on that day, ye will be asked concerning pleasure” (Rivalry in Worldly Increase 8).

We can conclude from what we have just seen that a major characteristic of economics in Islam is the desirability of what is material. The Lord says in this respect “Dispense in the land and seek Allah's bounty” (Congregation 10). and “And We Have given you (mankind) power in the earth and appointed for you therein a livelihood” (The Heights 10).. The Prophet, peace be upon Him, likewise says : “Seeking a legitimate living is an obligation” (Assay’uti), and “Man must use his mind to improve his living” (Addilmi and Assayuti).

In Islamic economics however, seeking what is material is not an end in itself Allah says in this respect ‘Then, as for him who rebelled and chose the life of the world, Lo Hell will be his home” (Those who Drag Forth 37-39). The Prophet. peace be upon Him, likewise says “Wretched is he who is enslaved by money” (Al-Bukhari and Muslim), and “Love of material life is the origin of every sin” (At Baihaqi; Addilmi).

Money in Islam is sought to worship the Lord and appreciate His Generosity “Seek of Allah’s bounty and remember Allah much, that ye may be successful” (Congregation 10), “But seek the abode of the Hereafter in that which Allah had given thee” (The Narration 77). Similarly, the Prophet, peace be upon Him says : “How appropriate the right fortune is to the virtuous man” (Imam Ahmed; Attabarani), and “There is no objection to the rich, provided he is pious” (Al-Hakim)

3.3.3. The Aim of Economic Activities

Another major characteristic of economics in Islam is that the aim of economic activities is to vitalize the world and live comfortably in it. The aim is not economic restraint and dominance, or the appropriation by one group of people or by the State itself of the wealth of society as is the case with positivist economic systems.

There is no wonder, then why world crises have always had their origin in losing track of this aim. This would also explain the old killing and the continuous conflict between tribes, then nations about nature's resources. This conflict is now taking place between the two super powers (the USA and the USSR) as both are trying to dominate other nations and appropriate their resources instead of helping and complementing each other. Hence, this turmoil and disturbance that the world is witnessing today, and this waste and splitting that the present generations are struggling with in bitterness.

In Islam, on the other hand, the aim of economic life is to inhabit and vitalize the world so as everybody would enjoy its resources. Islam considers man a replacement of Allah on earth, and man is required to live up to this situation by populating the world and managing its resources for the benefit of future generations. Allah, the Almighty says in this context “And hath made of service unto you whatsoever is in the heavens and whatsoever is in the earth” (Crouching 13). Similarly, the Prophet, peace be upon Him, says “the world in which Allah has brought you is beautiful. See, therefore, how you can work in it” (Muslim).
The Prophet, peace be upon Him, aware of the importance of productivity in Islam has gone so far as to say : “If it were the end of the world and someone happened to have a palm seedling and succeeded in planting it, he would be rewarded in the Hereafter” (Al-Aini).

The Lord has chosen that the riches of the world be spread in its various parts and divided among its nations, so that what one nation lacks, another possesses. This is done with the purpose of realizing complementarily between nations, and not to encourage conflict and killing. Had the world realized the full meaning of this divine wisdom. and had it been aware of the directions of Islam in the economy and followed them. it would have profited a great deal from its enormous capacities that are squandered everywhere. But this is not the case.

3.4. Conclusion

Three major conclusions can be drawn from this analysis so far :

1. Economic policy in Islam is not restricted to material benefits, but accommodates them with the spiritual. This policy is based on the belief in Allah the Almighty, and on one's responsibility before Him. This is what gives Islamic economics its characteristic of belief and spirituality purported by the need to be in the presence of Allah in all commercial transactions.
    
2. The control of the economy in Islam is dual in its nature, in the sense that it is not based on Sharia only, but on the belief in Allah and the last day of judgment.
    
3. The exaltation of the aim of Islamic economics can be seen in the fact that the material is not sought for its own sake, but for the prosperity of mankind. The aim of the redistribution of natural resources is the realization of complementarily between different peoples and nations, and not the encouragement of conflict and killing.

There is no doubt that Islamic economics contributes effectively to putting an end to exploitation and corruption. It contributes to doing away with dominance and conflict and to solving the problems of war and killings. with the hope that in the end the world would live in peace, love and cooperation.