of Nekounam Session 1575
The Holy Quran, like a radiant lamp, serves as humanitys guide in all aspects of life and provides profound and sagacious instructions on fundamental subjects such as the Prophets (PBUH) method in governing society, Islamic economy, the distinction between sustenance and livelihood, avoidance of extravagance, and the significance of rizq tayyib (pure provision). This treatise, through contemplation upon the illuminating verses of the Holy Quran and the utilisation of analyses by religious scholars, investigates these topics.
The objective of this research is to elucidate the jurisprudential, exegetical, and philosophical dimensions of these concepts with a deep and coherent outlook, in order to facilitate a more precise understanding of the Quranic knowledge and its application in contemporary life. This work, adopting a scientific approach and employing clear language, endeavours to blend the exalted meanings of the verses with spiritual allusions while preserving its scholarly and investigative spirit.
The method of the Noble Prophet (PBUH) in governing society was founded upon gentleness, wisdom, and mercy, akin to a gentle breeze. This approach not only attracted the hearts of the people towards Islam but also laid a solid foundation for Islamic civilisation. The Holy Quran describes this characteristic as follows:
فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ
By mercy from Allah, you were gentle with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you.
(Al-Imran: 159)
This verse regards the Prophets gentleness as the secret to winning hearts and strengthening the Islamic community. Nevertheless, the decline of Islamic civilisation after the Prophets (PBUH) era was the consequence of deviation from this wise methodology and the incomplete implementation of the principle of Imamate. Imamate, as a steadfast pillar, was meant to sustain the governmental system based on mercy and justice; however, political and social obstacles diverted this principle from its rightful course.
The Quranic comparison of the Prophet (PBUH) with Prophet Noah (AS) illustrates the difference in temporal circumstances. Prophet Noah (AS) encountered severe resistance from his people over a long period, whereas the Prophet (PBUH), within twenty-three years of prophethood, established a system grounded in wisdom and mercy. The discontinuation of this system, particularly due to the abandonment of Imamate, led to the weakening of social structures and the decline of Islamic civilisation.
This perspective aligns with the noble tradition of Thaqalayn, which emphasises the role of the Ahl al-Bayt in implementing the Divine Book.
Islamic economy, like a mighty tree, is rooted in divine good and provision, distinguishing itself from capitalist and socialist systems. This economy neither pursues pure profiteering nor absolute state centralisation. The Holy Quran states:
يَا أَيُّهَا الَّذِينَ آمَنُوا أَنْفِقُوا مِنْ طَيِّبَاتِ مَا كَسَبْتُمْ وَمِمَّا أَخْرَجْنَا لَكُمْ مِنَ الْأَرْضِ
O you who have believed, spend from the good things which you have earned and from that which We have produced for you from the earth.
(Al-Baqarah: 267)
This verse emphasises charity from what is pure and introduces Islamic economy as a system that directs capital circulation towards goodness and meeting societal needs. In contrast to capitalism, which is profit-oriented, and socialism, which denies private ownership, Islamic economy establishes a balance between individual ownership and collective welfare. Capitalism has failed due to exploitation, and socialism due to incompatibility with human nature.
The poverty in Islamic countries, despite abundant resources, results from the absence of a practical economic system and dependence on non-Islamic systems. The assets of Islamic countries, like precious jewels, are sold in raw form due to the lack of a dynamic economic system and consequently fall under the dominion of capitalist global economies.
Sustenance (rizq) and livelihood (maeeshat) are two fundamental concepts in Islamic economy, each possessing a distinct status. Sustenance is like the blood within the veins of life; it is the material consumed within livelihood, whereas livelihood itself is life, encompassing both material and spiritual existence. The Holy Quran elucidates this distinction as follows:
وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ * مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ * إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ
And I did not create the jinn and mankind except to worship Me.
I do not desire from them any provision, nor do I desire that they feed Me.
Indeed, Allah is the [continual] Provider, the firm possessor of strength.
(Adh-Dhariyat: 56-58)
Sustenance is the substance that organises life, like blood sustaining the body. Livelihood, however, is the vessel in which sustenance flows. This distinction distances Islamic economy from capital accumulation or extravagance and underscores consumption oriented towards goodness. Verses such as And We provided them with good things (An-Nahl: 72) introduce sustenance as a consumable material in life, which must be utilised for righteous ends.
Extravagance and hoarding, like two sides of a coin, are ailments that lead the economy into stagnation and poverty. The Holy Quran denounces extravagance thus:
إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا
Indeed, the wasteful are brothers of the devils, and ever has Satan been to his Lord ungrateful.
(Al-Isra: 27)
Extravagance, whether as futile consumption (existential) or as hoarding and non-consumption (negative), results in economic stagnation and social poverty. The Quran condemns both futile consumption (Eat and drink but do not waste, Al-Araf: 31) and hoarding of wealth (And those who hoard gold and silver, At-Tawbah: 34). This viewpoint aligns with the saying of Imam Hasan (AS) who advised: Be in the world as if you will live forever, and in the hereafter as if you will die tomorrow. This balance distances Islamic economy from excess and deficiency.
Rizq tayyib (pure provision), like a precious gem, is not only lawful but also carries social and spiritual goodness. The Holy Quran states:
وَرَزَقْنَاكُمْ مِنَ الطَّيِّبَاتِ
And We have provided you with good things.
(Al-Baqarah: 57)
Rizq tayyib is provision that is pure and oriented towards goodness. The verse Eat from the good things with which We have provided you (Al-Baqarah: 172) emphasises the consumption of pure provision, not just any sustenance. In some cases, certain prohibited items may be socially purer than unjust lawful earnings, such as consuming the property of a starving person. This view corresponds with the principle of charity from provision (Spend from that which We have provided you, Al-Baqarah: 254), promoting equitable distribution of provision.
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