(Book:Afzal-ur-Rahman, Economic Doctrines of Islam, Voll-2, page.16.first edition, May-1975, published by Islamic publication limited, Lahore, Pakistan.)
2.0. Principles of consumption:
2.1. Principles for Allowed goods:
Islamic Shariah has its own law of consumption, thus has in Islamic economics. It encourages the use of good and useful things and discourages wasteful and unnecessary expenditure to insure good quality and purity. It enjoins the Muslims to eat and use only good, useful and pure things.
In the Holy Quran, The word طيب- (Tayyeb)[1] is used to represent the good and pure things which means anything one finds pleasing, sweet, good, agreeable in sight, smell and eating and which is useful for health. Such as the verses of the Holy Quran:
“They ask thee as to what is allowed them. Say: The good things are allowed to you”.
(5: 4)
“O you, who believe, eat of the good and pure things that we have provided with”.
(2: 172, ‘Al-Baqarah’)
“O ye Messengers, enjoy (all) things good and pure”. (23: 51, ‘Al-Mu’minum’)
“This day (all) good and pure things are made lawful for you” (5: 5, ‘Al-Ma’idah’)
“So eat of what God has given you, lawful and good things”. (16: 114‘Al- Nahl’,)
Thus the consumers are clearly advised to spend their wealth on things (for direct or indirect consumption) which they find agreeable or pleasing to them.
Moreover, Instead of giving strict rules and regulation, it prohibited a few impure and unlawful things that give instruction a society to determine its own standard of purity with regard to things of consumption, especially food.
2.2. Principles for Disallowed goods:
In the Holy Quran, the word Khabaa-es[2] (opposite of طيب- Tayyeb) is used to represent the bad and impure things which means anything one finds displeasing, bad, disagreeable in sight, smell and eating and which is harmful for health. This is directed in the following verse.
“He (the Prophet) makes lawful to them the good things and prohibits for them impure things.” (7: 157)
Consumptions of impure, harmful and bad goods are strictly prohibited, which endanger the security social and welfare of the state and spending on that goods one considered as waste.
In order to safe guard and protect the welfare of the society ,individual excesses even in the consumption of pure and allowed things which may damage the social welfare, are sometimes disallowed. For instance, uncontrolled luxurious life. This satisfies the following verses of the Holy Quran.
“O men eat the lawful and good things from what is in the earth and follow not the footsteps of the devil. Surely he is an open enemy to you”. (2: 168, ‘Al-Baqarah’)
“Eat of that which God has given you and follow not the footsteps of the devil”
(6: 142, ‘Al-an’am’)
“Eat and drink of the provisions of God, and act not corruptly making mischief in the land”. (2: 60, ‘Al-Baqarah’)
2.3. Individual liberty:
Islam allows a great deal of individual liberty in the field of consumption as they are free to spend on and choose good things for their satisfaction within the limits of purity. The liberty does not give them the right to spend, rather waste, their property on things which are not conductive to individual as well as social welfare. As the Holy Quran stated that...
“He (the Prophet) makes lawful to them the good things and prohibits for them impure things.” (7: 157)
2.4. Balanced approach in consumption:
The Principles of consumption encourage a consumer to enjoy moderately the pleasures of life without going to either extreme ways of life i.e. materialism and asceticism.
The holy Quran has shown the most balanced approach in the field of consumption i.e., one should be moderate in the consumption of wealth; neither to abstain from nor to be indulgent in the worldly pleasures like spiritualists and materialists respectively.
For reference we can cite an example from the life of Holy Prophet (PBUH):
Allah told those People who abstain from the worldly pleasure, to change their attitude towards life, in the following words:
“O you, who believe, forbid not the good things which God has made lawful for you and exceed not limits.” (5: 90)
This balanced approach to the problem of consumption is so important that even the Holy Prophet is cautioned not to abstain from the good and lawful things of life:
“O Prophet, why dost thou forbid (thyself) that which God has made lawful for you. Seekest thou to please thy wives?” (66:1)
The Holy Prophet is told in this verse not to abstain from anything which is lawful for him merely to please his wives. According to Umm-ul-Mu’mininin Aishah, the Holy Prophet (peace and blessings of Allah be on him) used to take honey at Zainab’s house, and Hafsah and I agreed to tell the Prophet that he smelled as if he taken “Maghafir”, which being done, the Holy Prophet, accepting their word, solemnly promised that he would take honey no more.
In another narration Aishah says that:
The Messenger of Allah swore not to go to his wives, so he prohibited himself from having conjugal relations with them. So as regards the oath, he was commanded to expiate it, and as regards the prohibition, it was said to him, “O Prophet, why dost thou forbid they self that which Allah has made lawful to thee”.
2.5. Principles of forbidden food:
The Muslims consumers are given complete freedom to consume any pure and agreeable goods except a few things which are harmful to social as well as individual welfare.
The holy Quran prohibits the flesh of animals which dies of itself or flesh of dead animal and which is torn by beasts, which is slaughtered in any name rather than that of Allah, Flesh of swine and Blood. This law is reflected in the following verse of the Holy Quran.
“He has forbidden you only what dies of itself, and blood, and the flesh of swine, and that over which any other (name) than (that of) God has been invoked”. (2: 173, ‘Al-Baqarah’)
“Say, I find not in that which is revealed to me aught forbidden for an eater to eat thereof, except that it be what dies of itself, or blood poured forth, or flesh of swine- for that surely is unclean- or what is a transgression, other than (the name of) God having been invoked on it.” (6: 146, ‘Al-An’am’)
It also prohibits all intoxicants including wine and all forms of gambling as say Allah in the following verse:
“O you who believe, intoxicants and games of chance and (sacrificing to) stones set up and (diving by) arrows are only an uncleanness, the devil’s work: so shun it that you may succeed.” (5: 90, ‘Al-Maidah’)
3. Characteristics of Consumption
Consumption of wealth in Islam has certain peculiarities of its own. It has two Characteristics:
3.1. First Characteristic:
There is no difference between spiritual and worldly expenditure. It is considered as an act of piety and virtue to spend for worship of ALLAH and the welfare of people as well as the society, such as spending on religious activities, family and distressed people. This is proved by the verses of The Holy Qur’an and the Hadith of the Holy Prophet (pbuh).
“They ask thee as to what they should spend. Say: whatever wealth you spend, it is for the parents and the near of kin and the orphans and the needy and the wayfarer. And whatever good you do, God surely is a knower of it”. (2: 215)
The words “whatever good you do, God surely is a knower of it” clearly indicate that whatever you spend for the good of the poor and the helpless, regardless of their relation to you is an act of virtue in the eyes of God for which you shall be amply rewarded.
3.1.1: Spending for family is worship:
Islam has laid great emphasis on spending for the good of one’s family and has called it an act of worship as shown by the following Hadith of the Holy Prophet.
“The Holy Prophet said that when you spend one diner in the name of God, one to free a slave, one you give to the needy and the helpless, one you spend on your own family; the dinar you spend on your family will be considered an act of piety and virtue and will be most generously rewarded by God”[3].
Furthermore, In fact, Islam regards all expenditure on one’s parents, children and even one’s own self as an act of piety and virtue and a form of worship. This is further explained by the following Hadith of the Holy Prophet:
“Once a man asked the Holy Prophet as to what he should do with a dinar he had got. The Holy Prophet replied: “Spend it on yourself.” The words of another Hadith are:
“Begin (by spending) on your own self”[4].
“The Holy Prophet once said, “Whatever you spend on your wife (seeking the pleasure of God) is charity (and an act of worship) on your part”[5].
“On another occasion the Holy Prophet said, “Whatever you spend on yourself, your children, your wife and your servant is charity on your part”[6].
According to Abu Hurairah, the Holy Prophet said, “A man who exerts himself on behalf of the widow and the poor (i.e., helps them in their difficulties) is like one who struggles in name of God or keeps awake at night (in prayer) and fasts during the day”.
3.2. Second Characteristic:
Consumption is not confined to necessaries of life or necessaries of efficiency but includes comforts and even lawful luxuries of life. The Holy Qur’an very generously allows us to benefit from the comforts, conveniences and many of the luxuries of life.
The lifestyle of King Sulayman and Caliph Othman can be an example. King Sulayman was the Prophet and at the same time enjoyed all the comforts and luxuries of life that one can think of in this world.
One of the companions of the Holy Prophet (pbuh), Caliph Othman, was one of the richest men of Arabia and was given the epithet of “the richest” by the Holy Prophet (pbuh).
4. Wants
4.1. Definition:
Wants in economics refer to Human needs plus the will and power to satisfy those needs. Thus effective needs i.e. needs which can be satisfied are called wants. Wants and their satisfaction is the central feature in the economic struggle of man[ii].
4.2. Features of wants:
4.2.1. Wants are unlimited and ever increasing:
Human wants are unlimited. There is practically no end to human wants. If one want is satisfied another one arises and if that is satisfied still another one comes in and so man struggles on all his life to satisfy the endless chain of his wants, but is never able to satisfy them all.
4.2.2. Man is impatient to satisfy his wants:
By nature man is ever-impatient to satisfy his insatiable wants. He never stops at anything. Every new want provides further impetus for more and in this way he goes on and on. This is fact the key to his success and progress. As the verse of the Holy Qur’an;
“Surely man is created as impatient”. (70: 19, ‘Al-Maarij’)
The Holy Prophet said that “if god were to give man a valley full of gold, he would ask for the second, and if he were given the second, he would ask for the third; man would never be satisfied until he was dead”[7].
4.2.3. Man’s love for wealth:
Man’s great love for wealth is obviously due to the multiplicity and insatiability of his wants. He is continuously struggling to earn more and more wealth in order to satisfy his ever increasing wants. The following verses of the Holy Qur’an reveal it.
“And you love wealth with exceeding love”. (89: 20, ‘Al-Fajr’)
As wants can only be satisfied with wealth, man loves wealth and struggles hard to possess it. The above verse refers to the hard struggle of man for possession of wealth.
4.2.4. Wealth is fair-seeming:
“Fair-seeming to men is made the love of desires, of women and sons and hoarded treasures of gold and silver and well red horse and cattle and tilt.” (3: 13, ‘Al-e- ‘Imran’)
The word (Juyyina) shows the love of man for these things is natural and that there is no harm in it if it remains within reasonable limits or it contains moderate love, which induces a man to satisfy his effective needs.
4.2.5. Feelings of a capitalist:
“He thinks that his wealth will make him abide”. (104: 3, ‘Al-Humazah’)
A capitalist passes his whole life to accumulate more and more wealth. He has come to believe that his wealth will make him abiding in prosperity which will never come to an end but will remain for ever. This is reflected in the above verse of the holy Quran.
4.3. Kinds of Wants
Wants are consists of Four Types of necessaries in life. Such as following:
1) Necessaries of life
2) Necessaries of efficiency
3) Comforts
4) Luxuries
4.3.1. Necessaries of life:
Those want which are absolutely necessary for human life and man cannot survive without it .for example, food, clothing and shelter etc. are called necessaries of life.
a) Food:
Food, especially nutritious food is essential for human health. The Holy Qur’an has referred to this basic need of human on different occasions and almost all kinds of foods, like fresh meat, fish, cereals, milk, vegetables, salads, fruits honey, oil etc are mentioned in this respect. The following verses of the holy Quran state the necessary of foods.
“Eat and pasture your cattle.” (20: 54, ‘Ta Ha’)
“How we pour down abundant water, and then cause the grain to grow therein, and grapes and clover, and the palms, and thick gardens, and fruits and herbage- A provision for you”. (80: 25-32, ‘Abasa’)
“And surely there is a lesson for you in the cattle. We make you to drink of what is in their bellies, and you have in them many advantages and of them you eat.” (23: 21, ‘Al-Mu’minum’)
“Eat of the sustenance of your Lord and give thanks to Him”. (34: 15, ‘Al-Saba’)
Even in the description of life in Paradise, food is specially mentioned in these words:
“Gardens of perpetuity which the Beneficent has promised to His servants- And they have their sustenance therein morning and evening.” (19: 61-62, ‘Maryam’)
“And we said: O Adam, dwell thou and thy wife in the garden, and eat from it a plenteous (food) wherever you wish”. (2: 35, ‘Al-Baqarah’)
The word ...ragadaa......means plenteous food and it is indicative of the prosperous condition of Adam and Eve who had abundance of food and other necessary requirements of life.
b) Clothing:
Clothing at first simply served to cover shame and nakedness and to protect man from heat and cold and adds beauty and good looks to his personality. The following verses of the Holy Qur’an reflect it.
“He has given you garments to save you from the heat (of the sun)” (16: 81, ‘Al-Nahl’)
“O Children of Adam, we have indeed sent down to you clothing to cover your shame (nakedness) and clothing of beauty (and embellishments)”. (7: 26, ‘Al-A’raf’)
“We said: O Adam, - surely it is granted to these therein that thou art not hungry, not naked, and that thou art not thirsty, not exposed to the sun’s heat.” (20: 117-119, ‘Ta Ha’).
“He created man from small life-germ-and the cattle, He has created for you. You have in them warm clothing and (other) advantages, and of them you eat.” (16: 4-5)
c) Shelter:
Islam has given due consideration to this need of man as well. There is mention in the holy Qur’an of buildings, palaces, glass houses, tents etc. which man built for his protection and strength in the past. The relevant verses of the holy Quran are given below.
“Do you build on every height a monument? - And you make fortresses that you may abide”. (26: 128-129, al Shu’ara’)
Example-1:
The word...aayatun.......Literally a sign is used here to indicate the lofty buildings which should acquire renown as sign of greatness. These buildings and fortresses were considered safe from the attack enemies.
Example-2:
The incident of the namble (ant), who took shelter in this houses when the enemies of king Sulayman passed by.
.
“Until they come to the valley of the Naml, a Namlite said: O Naml, enter your house, (lest) Solomon and his hosts crush you”. (27: 18, Al-Naml)
Example-3:
King Solomon’s palaces of glass are mentioned in the following words:
“It was said to her (queen of Saba): Enter the Palace, But when she saw it she it she deemed it to be a great expose of water, and prepared herself to meet the difficulty. He said: surely it is a palace made smooth with glass.” (27: 44)
Example-4:
Construction of big buildings and mansions is mentioned in the story of Prophet Salih and Thamud
“And remember when he made you successors after ad and settled you in the land- you made mansions on its plains and hew out houses in the mountains.” (7: 74, Al-A’raaf’)
These verses of the holy Qur’an clearly show that Islam has not neglected any aspect of human life .it has given due consideration to the fact that needs of very man should be satisfied. It has made it obligatory upon the Muslims to maintain and develop human life in order that every member of the state should be able to obtain his basic necessaries of life, including food, clothing, shelter etc.
Example-5:
A saying of the Holy Prophet sums up the object of all economic activity of man in these words:
“That is enough for you of this world if it meets your hunger and covers your body, and, along with these, you get some (shelter) to live in; if with these, you get something to ride upon, what else you want.”
In these words, the holy prophet has summed up the basic requirements, which must under all circumstances, be provided to every member of the community.
4.3.2. Necessaries of efficiency:
The necessaries which are not essential like food, clothing and shelter but are necessary for increasing the efficiency of work are called Necessaries of efficiency .such as- good food, meat, milk, butter, good bed for sleeping, shoes, and fruits.
ALLAH reminds man of his bounties in the creation of different kinds of fruits and appeals to wise men to try to understand the significance of these things in the following words.
“He causes to grow for you thereby herbage, and the olives, and the date-palms, and the grapes, and all the fruits. Surely there is a sign in this for a people who reflect.” (16: 11)
In fact, anything which increases efficiency of work and makes a man better worker is called necessaries of efficiency.
4.3.3. Comforts:
Comfort includes those things which are neither necessaries of life nor necessaries of efficiency but provide comfort & convenience to man and whose utility in general is greater than their cost.
A man’s ordinary food, clothing and shelter are his necessaries of life but good and delicious food, good and expensive clothing and well furnished buildings and mansion houses are his comforts.
a) Enjoy the good & beautiful things:
Islam has fully recognized the natural instinct of man to appreciate and enjoy beautiful thing in life. The holy Quran commands the Muslim to enjoy the good and beautiful thing of the world.
“O Children of Adam attend to your adornment at every time of prayer; and eat and drink and is not prodigal; surely He loves not prodigals.” (7: 31)
The word (Jeenatun) is used to mean adornments or apparel for beautiful living. It also included all types of beauties and clean lines. Such as: Clean clothes, hair style, toilet etc.
The satisfaction of wants, including comforts, adornment and ornamentation of life is permissible and quite lawful in Islam with a few restrictions.
b) Cultural needs:
“Surely we have made whatever is on the earth on embellishment for it.” (18: 7, ‘Al-Kahf’)
The holy Qur’an has not only declared the attainment of decoration and adornment lawful but has further demanded that every man should live according to his means that ALLAH gives him. This is stated in Sura ‘Al-Nisa’:
“(God loveth not) those who are niggardly and enjoin niggardliness, and hide the bounties which God hath bestowed on them.” (4: 37)
“Say: who hath forbidden the beautiful (gifts of adornment) of God, which He hath produced for His servants, and the good things (of food, clothing etc.) which hath produced for His servants, and the good things (of food, clothing etc.) which He hath produced for sustenance. (7: 32, ‘Al-A’raf,’)
c) Advise of holy prophet:
The holy prophet advised his companions to enjoy the good and beautiful things of this world which god had created for their use.
Abul-al-ahwas reports from his father that, he went to the holy prophet in dirty clothes, holy prophet asked him, ‘Are you wealthy? He replied in affirmative. Then the holy prophet asked him what sort of wealth he had? He replied that god gives him camels, goats, horses and slaves. Then the holy prophet said “when god has bestowed his bounty upon you, he likes that the effects of his bounty should appear on you (in the form of better, food, clothing and living etc[8].
The holy prophet said that, God himself is beautiful and he likes beauty[9].
The holy prophet is reported to have said that, God has made incumbent on man to create beauty in everything[10].
According to jabir bin Abdullah ansari,”we proceeded along with the the holy prophet, to the battle of ‘Zat-u-Rukah’there was a man with us for whom we arranged the provision of his journey and, in return, he grazed our cattle. He wore two pieces of cloth which were completely torn. Seeing he in this condition, the holy prophet enquired hadn’t he got any more cloths with him/Jabir replied that he had given him some clothes which he had kept in his bag. The holy prophet asked (Jabir) to tell him to wear those clothes. He took out his clothes and put them on. When he walked away the holy prophet said,” what had happened to him (that he wore torn clothes while keeping good ones with him)[11].
Aishah reported that she used to put the best perfumed substance which she could find on the clothes of the the holy prophet and he enjoyed it very much[12].
According to Bukhari, The holy prophet is reported to have said, Eat and wear to your full satisfaction and give charity without being extravagant and proud[13].
4.3.4. Luxuries:
Excessive in personal gratification or excessive expenditure on unnecessary and superfluous wants is called luxury. The casts of luxuries are usually greater than the benefit. For Example: Costly dress, wine, utensils of gold and silver etc.
Islam has forbidden the use of Luxuries as they encourage the growth of unproductive & immoral industries and Spread mischievous and disruptive elements in society which ultimately Destroy the unity & integrity of the entire community.
“(O Muhammad) they ask thee concerning wine and gambling. Say: in them is great sin, and some profit, for men; but the sin (harm) is greater than the proit.” (2: 219, ‘Al-Baqara’).
“O ye people! Eat of what is one earth, lawful and good; and follow not the footsteps of the evil one”. (2: 168, ‘Al-Baqara’)
“Eat of the things which God hath provided for you, lawful and good: but fear God, in whom you believe.” (5: 91, ‘Al-Maida’)
“Eat and drink: but waste not by excess, for God loved not the wasters”. (7:31, ‘Al-A’raf’)
It is clear from above verses that, man can enjoy and use everything without violation of some regulation.
Islam has forbidden the consumption of luxuries (over-indulgence) so that disruptive elements may not grow in society and cause its destruction. For example, it can be said that, luxurious may makes a man idle, wasteful and extravagant and develops bad habits of ease loving, dependence on other, laziness, hatred for work, irresponsibleness. He also may commit a crimes and thus spread bribery, corruption, nepotism; red-nepotism etc.its may create high economic inequality and thus makes an unrest society.
In view of these evils, the holy prophet discouraged and prohibited the use of such things which were considered luxuries:
According to Umme Salama, the Holy Prophet said, “Anyone who eats or drinks in vessels of gold or silver pours fire into his belly”[14].
Anas-bin-Malik reported, the Holy Prophet said, “Anyone (man) who wears silken clothes in this world will not wear them in the Hereafter”[15].
According to Abu Hurairah, the Holy Prophet had forbidden the wearing of a golden ring (for men)[16].
Abdur Rahman-bin-Abi Leila reported: “Hudhaifah was in the city of Madain. He asked someone to give him water. A peasant brought water in a silver vessel. He threw away water and remarked that the Holy Prophet had said, “Do not wear silk or brocade, and do not drink in vessels of gold or silver, and do not eat in bowls made of these metals (as these are luxuries which are enjoyed at the expense of the poor by those who have no fear of God, hence they are forbidden to a Muslim); for they are for them (the non-believers) in this world and for us in the next[17].
4.4. Standard of living
Standard of living refers to that mode of living and level comforts which man considers necessary for him life and for the acquisition and maintenance of which he is prepared to make any lawful sacrifice.
More precisely, it means the minimum amount of necessaries and comports which man regards absolutely essential for him and for the acquisition of which he can make any sacrifice.
Two schools of thought:
(1) Complete abstention from and renunciation of worldly pleasures of life.
(2) Indulgence in luxuries and enjoyment of worldly pleasures is the goal of life.
Islamic view:
Islam adopts a middle course between extreme views held by the spiritualists and the materialist respectively. Islam denounces asceticism as unnatural way of life. It leads the life to austerity and miserliness. While Condemns materialism as extravagance because it makes people prodigal & selfish.
a) Miserliness:
It occurs when one does not spend wealth on one’s self and his family according to one’s means and when one does not spend anything on good and charitable purposes.
In Islam, Miserliness is crime: Because-
It makes people ungrateful to God for not spending on themselves, their relatives or their friends. As ALLAH says;
“And let not those who are niggardly in spending that which God has granted them out of His grace, think that it is good for them. Nay, it is evil for them.” (3: 180, Sura ‘Al-e-Imran)
“Surely God loves not such- who are niggardly and bid people to be niggardly and hid that which God has given them out of His grace.” (4: 36-37, Sura “Al- Nisa”)
(2) Thus people are wasting public wealth by denying the community of its great usefulness in the process of production which could be better utilized for the production of further wealth.
(3) They are responsible for lowering the level of consumption production and employment in the community.
In view of the gravity of the effects of hoarding, the Holy Qur’an further cautions miserly people in Sura’Al-Takathur’ in the following words:
“The mutual rivalry for piling up (wealth of this world) diverts you (from realizing the good in its spending), until you come to the grave.” (102: 1)
“Woe to every slanderer, defamer, who amasses wealth and counts; thinking that his wealth would make him last forever.” (104: 1-3, sura ‘Al-Humazah)
Thus the holly Qur’an condemns in very strong words all those who pile up wealth unnecessarily and do not spend it for their own good and good of the community.
b) Extravagance :
Extravagance means- Firstly, spending wealth on unlawful things such as gambling, drinking, art galleries etc, even if the amount involved is insignificant. Secondly, Excessive expenditure on lawful things, whether within or beyond one’s means. Finally, Expenditure for good & charitable purposes merely for show.
Islam condemns people who are niggardly in expenditure; it also rebukes those who are extravagant and spendthrift. The Holy Quran condemns this sort of expenditure in the following words:
“And squander not (your wealth) wastefully. Surely the squanderers are the devil’s brethren. And the devil is ever ungrateful to His Lord” (17: 26-27)
Tabzeer (squander) means spending of wealth which is given for the satisfaction of lawful needs, and unlawful and immoral wants such as drinking, gambling.
“Eat and drink, but waste not by excess, for God loveth not the prodigals” (7: 31, ‘Al-A’raf’)
c) Moderate life:
People should become so moderate in their expenditure that it should neither circular of wealth (as a result of hoarding) nor should it weaken theirs as well as society’s economic strength (owing to extravagance: The Holy Qur’an explains the principle of moderation in these words:
“And those who, when they spend, are neither extravagant not niggardly, but hold a just (balance) between those (extremes).” (25: 67)
“And let not thy hand be chained (like a niggard’s) to thy neither neck, nor stretch it forth to its utmost reach (and be prodigal) so that thou become blame worthy and destitute.” (17: 29, Bani-Isra’il”)
“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, ‘Al-Talaq’)
These verses imply that, spending is neither extravagant nor niggardly but written the means of the consumer, it is permissible and lawful.
The famous remarks of Prophet (pbuh) that to adopt moderation in one’s economy is a sign of one’s prudence’ is a living testimony to the fact that he himself practiced moderation and enjoined his followers to adopt the middle course in anything.
Omar, the second caliph used to pray to God to enable him to properly spend wealth which he had bestowed upon him for sustenance and adornment.
Hadith:
There are many Hadith of the Holy Prophet emphasizing the importance and proper use of wealth. According to one report the Holy prophet once said that every man would be asked four questions on the Day of Judgment: One of the questions would be how he acquired and spent his wealth?
The Holy Prophet said that every man will be asked about his wealth: How he earned it and how he spent it?
According to another report the Holy Prophet said, “Moderation is half of the happiness of economic life”[18].”
One another occasion, the Holy Prophet said, “Moderation is the best course in everything”[19].
Abu Darda reported that the Holy Prophet said, “It is a part of intelligence and wisdom of a man that he should adopt moderation in his economy”[20].”
According to Abu Saeed Khudri, the Holy Prophet advised people to adopt moderation in consumption in the following words:
I only fear the things you will be given out of the bounties (wealth) of this world after me.” Someone enquired, “What are the bounties of the world?” The Prophet replied, “Wealth of the World.” The man again asked, “O Messenger of God! Does evil grow even from good?” The Holy Prophet remained silent. We thought the revelation would come. Then the Holy Prophet wiping off sweat from his face said, “Where is the enquire?” And then remarked, “good comes out of good but wealth of this world is like green grass, if an animal eats it in excess, it kills him or brings him nearer to death. The animals, which eat green fodder, walk in the sum, digest their food, pasture again, are perfectly well. So is the case of wealth, it is a sweet fodder, the best man is one who earns wealth lawfully and spends it on lawful (good) things This wealth will bear witness against one (who has mis-used it) on the Day of Judgment”[21].”
Moderation is undoubtedly the guiding principle of Islam in consumption as in other fields of activity. In the field of consumption, Moderation checks the evils of wrongful expenditure i.e. hoarding & extravagance and thereby saves the community from the hard ships and evils of unemployment & corruption.
d) Simple Life:
The holy prophet, like many other prophets before him, always liked simple and moderate living. His four caliphs maintained his tradition of simple living after him. So it is the best policy for a Muslim consumer to lead a simple and moderate life. The relevant references are given below.
The Holy Prophet once remarked:
“Successful is the man who has acted on the principles of Islam and lived on simple necessaries of life.”[22] .
The Holy Prophet Said:
“A thing which is scarce but sufficient (to meet the necessaries of life) is better than that which is abundant (but makes man forget himself) and leads him astray (from the right path of moderation)”[23].
The Holy Prophet is reported to have said: “The rocky land of Mecca could be turned into gold for me if I had wished, but I said, O Lord! I wish I had enough to fill my stomach one day and remain hungry the other day, so that I might remember you when hungry and be thankful to you when my stomach was full”[24].”
The Holy Prophet often prayed: “O Lord! Bestow livelihood on my family according to their needs”[25].
The Holy Prophet, in spite of abundant resources, lived on bare necessaries all his life. His four Caliphs maintained his tradition of simple living after him. It is reported about Omar, 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”? Omar 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 you. Then Omar enquired from him saying, “Ibn Farqad! Do all the Muslims get fine flour (to eat)?” He replied in negative. Then Omar 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”[26].”
To sum up, simple living and moderation in the enjoyment of material benefits of life is the sterling principle advocated by Islam in the consumption of wealth.
[2] “He (the Prophet) makes lawful to them the good things and prohibits for them impure things.” (7: 157)
[3] Muslim, Tirmizi quoted by Dr. Yusuf-ud-Din, Islam Kay Muashi Nazriay, Vol. 2nd, op. cit. pp. 558-559.)
[4] Abu Daud, quoted by Dr. Yusuf-ud-Din op. cit. p. 559
[5] Bukhari, Urdu translation by Mirza Hairat Dehlvi, Vol. III, Kitab Nafaqat, p.p 98-99.
[6] Muslim, Abu Daud, Nasai, quoted by Mishqat, op. cit. Vol. I pp. 333-334, No. 1824, 1833.
[7] Bukhari,op.cit.vol;III,kitab-ur-Riqaq,p.313
[8] Abu Daud, kitab al libas, quoted by Dr, yusuf ud Din, p.562
[9] Muslim quoted by Dr, yusuf ud Din, op.cit. p.189
[10] Ibid; p.190
[11] Muatta.urdu translation by waheed uz zaman, p.719
[12] Bukhari, op.cit, vol-III, p.211
[13] Ibid, kitab al libas, p.188
[14] Muatta, op. cit. P. 729.
[15] Ibtd. p. 725 and Bukhari, op. cit. Vol. III, P. 198.
[16] Bukhari, op. cit., Vol. III, P. 203.
[17] Bukhari, op. cit., Vol. III, P. 197.
[18], Kanzal-Ummal quoted by Maulana Muhammad Hifzur Rahman “Islam Ka Iqtisadi Nizam” P. 69-72.)
[19] Kanzal-Ummal quoted by Maulana Muhammad Hifzur Rahman “Islam Ka Iqtisadi Nizam” P. 69-72.)
[20] Imam Ahmad quoted by Maulana Muhammad Hifzur Rahman, P. 72
[21] Bukhari, op. cit., Vol. III, P. 311.)
[22] Ahmed, Tirmizi, Ibn Maja, quoted by Mishkat, Urdu edition, op. cit., Vol. II, P. 245, No. 4934.
[23] Abu Naeem, quoted by Mishkat, Vol. II, op. cit., p. 248, No. 4962.
[24] Ahmad, Tirmizi, quoted by Mishkat, op, cit, Vol. II, P. 245, No. 4935.
[25] Bukhari, Urdu edition, op. cit., vol. III, p. 318, No. 1376
[26] Tarikh Tabri, Caliphate of Umar, quoted by Dr. Yusuf ud Din. Op. cit., Vol. II, P.-378.
[1] Afzal-ur-Rahman, Economic Doctrines of Islam, Voll-2, page.16.first edition, May-1975, published by Islamic publication limited, Lahore, Pakistan.
[ii] Afzal-ur-Rahman, Economic Doctrines of Islam, Voll-2, page.16.first edition, May-1975, published by Islamic publication limited, Lahore, Pakistan.
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