the lectures of Nekounam, (Session 1588)
The Holy Quran, like a radiant lamp, guides humanity in all aspects of life and, in the domain of economy and livelihood, offers enlightening verses that provide solutions for a just and balanced existence. This treatise, relying upon the luminous verses of the Surahs Al-Haqqa, Al-Mursalat, Al-Araf, and Al-Anam, examines the concept of labour and sustenance within the Islamic economic system. The focal points of this study include the role of labour as the foundation of sustenance, avoidance of extravagance, management of nutrition in the Islamic community, and the balance between divine provision and the fruits of human effort. The objective of this work is to present a coherent and practical perspective drawn from Quranic teachings that can facilitate economic system-building in a society founded on justice and ease.
The Holy Quran regards labour and endeavour as a fundamental pillar in the provision of sustenance, likening it to a seed sown in the soil of human action which bears the fruit of livelihood. This principle not only emphasises the necessity of individual effort but also outlines an economic system in which sustenance derived from labour is wholesome and lawful.
Eat and drink with delight for what you have put forth in the past days.
(Al-Haqqa)
This verse functions as a mirror reflecting the relationship between labour and sustenance. The emphasis on for what you have put forth indicates that sustenance is the fruit of previous human endeavours. Through diligence in preceding days, a person accumulates both spiritual and material capital which returns in the present as wholesome sustenance. This viewpoint portrays a system wherein each individual benefits from divine blessings in proportion to their effort.
Sustenance in the Holy Quran is classified into two types: divine sustenance, granted without direct human effort through divine channels such as inheritance or natural blessings, and sustenance resulting from labour, which is the outcome of individual toil and exertion. Divine sustenance is like rain falling upon barren land, bestowing life, whereas labour-derived sustenance is akin to a cultivated field irrigated and fertilised by human hands. The Quran permits both but stresses that sustenance obtained through others labour or illicit means is forbidden, akin to a bitter fruit.
Extravagance, like a destructive fire, wastes societys resources and impedes the realisation of ease and justice. The Holy Quran explicitly forbids extravagance and even condemns it in ones personal wealth.
And eat and drink but do not be extravagant; indeed, He does not love the extravagant.
(Al-Araf)
This verse, as a divine warning, presents extravagance as an obstacle to a balanced life. Even in personal property, excess and wastefulness act as poison that endangers the health of society. The emphasis on Indeed, He does not love the extravagant indicates the divine disapproval of extravagance.
Extravagance not only depletes material resources but also leads to environmental and health issues. For instance, discarding food items such as bread or crusts results in waste production and illnesses like brucellosis. This issue acts as a wound upon the body of society, disrupting health and ease. Traditional solutions, such as using stale bread in preparing dishes like cutlets with carrot scraps, reflect the wisdom of predecessors in resource management.
Nutrition, like the lifeblood of society, plays a fundamental role in health and self-sufficiency. The Holy Quran, emphasising the consumption of local products and avoidance of extravagance, sketches a system where healthy and equitable nutrition guarantees ease.
Eat from its fruit when it yields and pay its due on the day of harvest, and do not be extravagant; indeed, He does not love the extravagant.
(Al-Anam)
This verse acts as a guiding map highlighting the necessity of utilising local products. Consuming regional fruits aligns not only with the physiological needs and temperament but also supports economic self-sufficiency.
Discarding foodstuffs such as bread or crusts exemplifies extravagance that harms societys health. For example, mouldy bread fed to livestock leads to diseases such as brucellosis. Methods like using stale bread in making cutlets with carrots not only prevent waste but also provide nutritious and tasty meals. These approaches, akin to treasures of traditional wisdom, can be incorporated into modern nutritional systems.
Waste, like a dark shadow, is the consequence of extravagance and negligence in resource management. The Holy Quran, by forbidding extravagance, implicitly stresses the necessity of waste management.
And do not be extravagant; indeed, He does not love the extravagant.
(Al-Araf)
This verse identifies waste as a manifestation of extravagance. Discarding foodstuffs not only squanders resources but also causes environmental and health problems.
Waste generation, especially food waste, acts as a silent storm threatening society. For instance, mouldy bread given to animals results in diseases such as brucellosis. This underscores the necessity of waste management and reduction of wastage. Solutions like utilising food leftovers in preparing healthy feed can mitigate this problem.
Religious knowledge, like a guiding torch, can assist in realising ease in society by offering practical solutions in managing nutrition and economy. This knowledge, by drawing upon Quranic verses, can establish a just and sustainable system.
Eat and drink pleasantly for what you used to do.
(Al-Mursalat)
This verse emphasises the link between labour and sustenance and calls religious knowledge to provide practical solutions for equitable production and consumption.
Religious knowledge, by engineering Quranic teachings, can offer practical methods for nutrition management. For instance, teaching the preparation of wholesome meals using leftovers, such as cutlets made from stale bread and carrots, can help reduce extravagance and improve public health. This knowledge, by proposing a nutrition system based on local products, can ensure self-sufficiency and ease.
The balance between divine sustenance and sustenance acquired through labour is like the two wings of a bird that enable society to soar towards justice and ease. The Holy Quran, emphasising this balance, delineates an economic system where both types of sustenance have defined roles.
Eat of what Allah has provided for you and do not follow the footsteps of Satan; indeed, he is an open enemy to you.
(Al-Anam)
This verse presents divine sustenance as an infinite blessing but warns that misuse or following unlawful paths leads to hardship and injustice.
Divine sustenance, such as inheritance or natural blessings, is permissible but should not create dependency or exploitation. Labour-derived sustenance, like fruit nurtured by human hands, is the most delightful form of provision. The equilibrium between the two contributes to economic justice and societal ease.
The Holy Quran, with its verses shining like radiant stars, serves as humanitys guide in economic and social system-building. Labour, as the foundation of sustenance, and avoidance of extravagance, as two sturdy pillars, construct a just and balanced society. Nutrition, relying on local products and waste management, promotes the health and self-sufficiency of the community. Religious knowledge, by offering practical solutions, can institutionalise these principles within society. The balance between divine sustenance and labour-derived sustenance, like a refreshing breeze, brings justice and ease. This treatise, grounded in the luminous verses of the Holy Quran, endeavours to delineate an economic system where labour, justice, and avoidance of extravagance lead to a wholesome and sustainable livelihood.
Under the supervision of Sadegh Khademi
